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http://www.archive.org/details/baptistmanualsel02 


THE 


BAPTIST    MANUAL: 


A  SELECTION  FROM  THE  SERIES  OF  PUBLICATIONS 


AMERICAN   BAPTIST   PUBLICATION- 


SUNDAY     SCHOOL     SOCIETY, 
DESIGNED  FOR  THE  USE  OF  FAMILIES; 

AND    AS    AX    EXPOSITION    OF    THE    DISTINGUISHING     SENTIMENTS 
OF    THE    DENOMINATION-. 


I  piaise  you — that  ye — keep  the  ordinances  as  I  delivered  them 
to  you.  1  Cor.  xi.  2. 


PHILADELPHIA. 

PUBLISHED  AT  THE  SOCIETY'S  DEPOSITORY, 

NO.  21  SOUTH  FOURTH  STKEET. 


ADVERTISEMENT. 

The  increasing  demand  for  The  Baptist  Manual, 

has  induced  the  Board  of  the  American  Baptist  Publica- 
tion and  Sunday  School  Society,  to  issue  a  new  edition. 
In  order  to  give  a  more  uniform  appearance  to  the  work, 
they  have  omitted  some  of  the  titles  which  were  prefixed 
to  the  different  tracts  ;  they  have  removed  from  the 
plates  the  numbers  intended  to  designate  the  pages  of 
the  vol.  to  which  the  tract  belonged,  and  mother  minute 
alterations  have  endeavoured  to  improve  the  appearance 
of  this  interesting  manual.  The  table  appended  to  the 
44  Brief  History  of  the  Burman  Mission,"  has  also  been 
corrected  to  the  present  time,  through  the  kindness  of 
Br.  S.  Peck,  one  of  the  Secretaries  of  the  Board  of 
Foreign  Missions,  thus  rendering  it  much  more  valuable. 
The  object  of  tliis  publication  will  be  learned  from  the 
original  Preface,  which  is  retained,  and  the  revised 
edition  is  now  sent  forth  with  the  earnest  prayer  that  it 
may  prove  an  efficient  instrument  in  removing  error, 
and  in  promoting  the  practice  of  the  truth. 

Philadelphia,  January,  1841. 


PREFACE 


5    ^o> 


&£*<% 


The  object  of  the  Board  of  Managers  of  the  Baptist 
General  Tract  Society,  in  sending  forth  the  following 
selection  from  the  Series  of  its  publications,  is  three-fold. 
They  wish  to  engage,  more  widely,  the  attention  of  their 
brethren  in  the  United  States  to  the  Society,  and  to 
awaken  an  interest  in  its  behalf,  by  diffusing  a  knowledge 
of  the  character  of  its  publications  ;  to  furnish  to  mem- 
bers of  Baptist  Churches,  and  to  Baptist  families,  a 
volume  of  convenient  size,  which  shall  be  profitable  for 
doctrine,  for  correction,  and  for  instruction  in  righteous- 
ness ; — a  volume  which,  with  the  Divine  blessing,  may 
promote  their  growth  in  Grace  and  in  the  knowledge  of 
our  Lord  Jesus  Christ;  and  to  furnish  to  those  who  may 
be  seeking  information  respecting  our  views  and  prac- 
tices as  a  denomination,  the  means  of  acquaintance  with 
those  views  and  practices,  and  with  the  grounds  on 
which  they  rest. 

Agreeing  with  the  great  body  of  evangelical  Christians 
of  other  denominations,  in  the  fundamental  principles  of 
doctrinal  belief,  the  Baptists  yet  differ  from  many  of 
them  in  their  views  of  Church  order;  and  in  one 
important  respect,  that  of  Christian  Baptism — they  differ 
from  them  all. 

With  every  other  Protestant  denomination  they  take 
their  stand  against  the  corruptions  of  the  church  of  Rome, 
but  considering  Infant  Baptism,  both  in  the  subject  and 
the  mode,  as  it  is  practised,  to  be  one  of  those  corrup- 


4  PREFACE. 

tions,  they  bear  their  testimony  on  this  point  alike  against 
the  Papist,  the  Protestant,  and  the  Dissenter. 

They  believe,  with  their  Protestant  brethren  of  every 
name,  that  the  Bible  is  a  sufficient,  and  the  only  rule  of 
faith  and  practice.  With  them  they  repair  to  the  law 
and  the  testimony  for  light  and  direction :  but  they  are 
unable  to  find  a  Divine  sanction  for  the  baptism  of  any 
but  those  who  believe  ;  or  authority  for  considering  the 
use  of  water  in  any  other  form  than  that  of  immersion  to 
be  baptism.  And  feeling  the  obligation  to  walk  in  the 
commandments  and  ordinances  of  the  Lord,  they  fear 
to  follow  the  example  of  their  brethren  of  other  denomi- 
nations any  further  than  they  can  see  them  treading  in 
the  footsteps  of  Christ. 

The  separate  position  which  the  views  of  the  Baptist 
churches  in  regard  to  this  ordinance,  have  obliged  them 
to  take  with  respect  to  the  churches  of  every  other 
denomination,  has  ever  exposed  them  to  animadversion; 
their  principles  have  often  been  misrepresented ;  and 
they  are,  even  at  this  day,  notwithstanding  that  the  Bap- 
tist denomination  is  now  the  largest  Protestant  denomi- 
nation in  the  United  States,  extensively  misunderstood. 

The  Board  have  thought  it  due  to  the  denomination 
and  to  the  cause  of  truth,  to  furnish  to  the  honest 
inquirer  the  means  of  an  acquaintance  with  our  senti- 
ments, in  a  convenient  form :  they  have  accordingly 
included  in  the  following  selection,  such  tracts  from 
their  series  as  will  give  the  views  of  the  denomination 
on  most,  if  not  all,  those  points  on  which  they  have  been 
misapprehended.  The  candid  will  here  learn,  that 
although  we  consider  immersion  essential  to  baptism,  and 
baptism  essential  to  church-membership,  we  do  not 
consider  it  essential  to  salvation  :  that  although  we  are 


PREFACE.  5 

strenuous  for  the  preservation  of  soundness  in  the  faith, 
we  yet  have  no  fellowship  with  the  faith  which  is  not 
productive  of  good  works ;  and  that  although  we  are 
firm  in  the  conviction  that  "  the  purpose  of  God  accord- 
ing to  election" — "  the  election  of  grace" — will  stand, 
we  yet  believe  that  it  is  a  part  of  his  purpose  to  employ 
the  instrumentality  of  his  saints  in  gathering  his  elect 
into  his  kingdom  ;  and  that  therefore  it  is  as  much  their 
duty  to  labor  for  the  conversion  of  the  world  as  it  would 
be  if  he  had  left  us  to  gather  a  knowledge  of  his  purpose 
solely  from  his  commands. 

This  volume  is  dedicated  to  the  cause  of  Truth  and 
Piety ;  and  commended  to  the  candid  perusal  of  all  of 
every  name  who  cherish  a  love  of  the  one  and  the 
practice  of  the  other ;  with  the  prayer  that  it  may 
minister  to  the  glory  of  the  Saviour,  by  bringing  his 
people  to  a  close  conformity  to  his  image  and  his 
will.  C. 

Philadelphia,  March  11,  1835. 


CONTENT 


1.  The  Great  Question  Answered, 

2.  The  Grace  of  God  and  a  Holy  Life. 

3.  The  Practical  influence  of  Faith. 

4.  The  Scripture  Guide  to  Baptism,  by  R.  Pengilly. 

5.  Practical  Uses  of  Baptism. 

6.  Terms  of  Communion. 

7.  Duty  of  Believers  to  Profess  Religion. 

8.  Discipline  of  the  Primitive  Churches. 

9.  Duty  of  Church  Members  to  each  other. 

10.  Duty  of  Church  Members  to  their  Pastors. 

11.  Ministerial  gifts  to  be  sought  out  and  encouraged, 

12.  History  of  the  Burman  Mission. 

13.  Dialogue  on  Missions. 

14.  Mrs.  Wade's  Addresses. 

15.  The  Vineyard — A  Parable. 

16.  Booth  on  Communion. 

17.  On  Bigotry. 

18.  Duty  of  giving  Christian  Instruction  to  children. 

19.  The  Christian's  Stewardship, 


THE    GREAT    QUESTION    ANSWERED. 

And  he  brought  them  out,  and  said,  Sirs,  what  must  I  do 
to  be  saved  1  And  they  said,  believe  on  the  Lord  Jesus 
Christ,  and  thou  shalt  be  saved. — Jets  xvi.  30,  31. 


THE    GREAT    QUESTION    ANSWERED, 

PART  I. 

That  great  numbers  of  people,  even  in  this  Christian 
rzed  country,  are  ignorant  in  the  way  of  salvation,  is  too 
evident  to  be  denied.  It  is  manifestly  no  part  of  their 
concern,  any  more  than  if  they  were  in  no  danger  of  being 
lost,  or  there  had  never  been  such  a  thing  as  salvation 
heard  of.  Nor  is  this  true  only  of  weak  and  illiterate  peo- 
ple; men,  who  in  all  other  concerns  are  wise,  in  these, 
things  have  no  knowledge  or  sense  to  direct  them.  The 
evil,  therefore,  cannot  be  ascribed  to  simple  ignorance, 
which,  as  far  as  it  goes,  tends  to  excuse;  but  to  be  willing- 
ly ignorant,  saying  unto  God,  "  Depart  from  us — we  de- 
sire,not  the  knowledge  of  thy  ways. " 

God,  however,  has  a  witness  in  every  man's  conscience. 
Every  man,  whatever  he  may  pretend,feels  himself  to  be 
a  sinner,  and  to  need  forgiveness.  Ignorant  and  idolatrous 
as  the  Philippian  Jailer  had  been  all  his  life,  yet,  when 
death  looked  him  in  the  face,  he  trembled  and  cried  for 
mercy.  And  if  it  were  thus  with  the  heathen,  much  more 
with  those  who  have  been  educated  under  the  light  of  re- 
velation. The  most  careless  and  thoughtless  cannot  stand 
the  approach  of  death.  The  courage  of  the  most  hard- 
ened infidel  commonly  fails  him  at  that  solemn  period. 

Reader !  Are  you  one  of  the  many  who  scarcely  ever 
think  of  these  things;  and  whose  chief  concern  is,  what 
you  shall  eat,  what  you  shall  drink,  and  werewithal  you 
shall  be  clothed?  Let  the  anxiety  of  a  heathen  reprove  you. 
If  like  other  animals,  you  were  made  only  to  eat  and  drink, 
and  figure  away  for  a  few  years,  and  then  to  sink  into  no- 
thing, you  might  well  throw  aside  every  care,  except  that 
which  respects  your  present  gratification.  But  you  are  of 
an  order  of  beings  distinguished  from  all  others  in  the 
*  creation.  In  your  nature  is  united  mortality  and  immor- 
tality; the  dust  of  the  ground,  and  the  breath  of  the  Al- 
mighty. Life  to  you  is  but  the  introduction  to  existence,  a 
short  voyage  which  will  land  you  on  the  shores  of  eterni- 
ty. You  are  surrounded  by  a  number  of  objects,  and  feel 
an  interest  in  each.  You  build  houses,  plant  orchards,  reat 
animals,  and  form  to  yourselves  a  home;  but  you  are  not  at 


nome.  Your  feelings  associate  with  these  things,  but  they 
are  not  fit.  associates  for  you.  You  may  have  a  portion  in 
all  that  is  doing  in  your  family,  and  in  your  country,  yea, 
in  some  sort,  in  all  that  is  done  under  the  sun;  out  this  is 
not  sufficient  for  you.  The  time  draweth  nigh,  when  there 
will  be  an  end  to  all  these  things,  and  they  will  be  as 
though  they  had  not  been;  but  you  will  still  live.  You  will 
witness  the  wreck  of  nature  itself,  and  survive  it;  and 
stand  before  the  Son  of  Man  at  his  appearing  and  king- 
dom. Can  you  think  of  these  things,  and  be  unconcerned  ? 

Or,  though  you  be  an  immortal  and  accountable  crea- 
ture, (as  your  conscience  tells  you  you  are,  whenever  you 
consult  it,  and  sometimes  when  you  would  gladly  shut 
your  ears  against  it,)  yet,  if  yon  had  not  sinned  against 
your  Maker,  there  would  be  no  cause  for  alarm.  A  sinless 
creature  has  nothing  to  fear  from  a  righteous  God.  The 
approach  of  an  assize,  with  all  its  solemn  pomp,  does  not 
terrify  the  innocent;  neither  would  judgment  or  eternity 
inspire  the  least  degree  of  dread,  if  you  were  guiltless. 
But  you  are  a  sinner,  a  corrupt  branch  of  a  corrupt  stock. 
God  placed,  as  I  may  say,  a  generous  confidence  in  our 
species,  and  required  nothing  in  return  but  love;  but  we 
have  returned  him  evil  for  good.  You,  for  yourself,  are 
conscious  that  you  have  done  so,  and  that  it  is  in  your 
very  nature  to  do  evil. 

Or,  though  you  be  what  is  called  a  sinner,  yet  if  sin 
were  your  misfortune,  rather  than  your  fault,  you  might  fly 
for  refuge  to  the  equity  of  your  Maker.  But  this  is  not 
the  case.  Whatever  may  be  said  as  to  the  manner  in 
which  you  became  a  sinner,  and  however  you  may  wish 
to  excuse  yourself  on  that  ground,  your  own  conscience 
bears  witness,  that  what  you  are,  you  choose  to  be,  and 
occasionally  reproaches  you  for  being  so.  You  may  spe- 
culate upon  sin  as  a  kind  of  hereditary  disease,  which  is 
merely  a  misfortune,  not  a  fault;  but  if  so,  why  do  you 
feel  guilt  on  account  of  it  any  more  than  of  the  other  ? 
Why  do  you  not  also  acquit  others  of  blame,  where  the 
evil  is  directed  against  you  ?  You  do  not  think  of  excus- 
ing a  fellow-creature,  when  he  injures  you,  upon  any  such 
grounds  as  you  allege  in  excuse  of  transgression  against 
God.  If  the  party  be  rational  and  voluntary,  you  make  no 
furthe.r  inquiry;  but,  without  any  hesitation,  pronounce 
6 


him  criminal.  Out  of  your  own  mouth  therefore  shall 
you  be  judged.  The  inability  that  you  feel  to  do  good, 
is  entirely  owing  to  your  having  no  heart  to  it.  It  is  of  the 
same  nature  as  that  of  an  unprincipled  servant,  who  can- 
Dot  seek  his  master's  interest,  but  is  impelled  by  his  self- 
ishness to  be  always  defrauding  him.  You  would  not  hold 
such  a  servant  blameless.  Nor  will  God  hold  you  so.  You 
are  not  destitute  of  those  powers  which  render  us  account- 
able beings, but  merely  of  a  heart  to  make  use  of  them  for 
God.  You  take  pleasure  in  knowledge,  but  desire  not  the 
knowledge  of  his  ways;  in  conversation,  but  the  mention 
of  serious  religion  strikes  you  dumb;  in  activity,  but  in  his 
service  you  are  as  one  that  is  dead.  You  are  fond  of  news; 
but  that  which  angels  announced,  and  the  Son  of  God 
came  down  to  publish,  gives  you  no  pleasure.  All  these 
things  prove, beyond  a  doubt,  where  the  inability  lies. 

Or,  if  sin  should  be  allowed  to  be  your  fault,  yet,  if  it 
were  a  small  offence,  an  imperfection,  that  might  be  over- 
looked, or  so  slight  a  matter  that  you  could  atone  for  it 
by  repentance,  prayers,  or  tears,  or  any  effort  of  your  own, 
there  might  be  less  reason  for  alarm.  But  neither  is  this 
the  case.  If  sin  were  so  light  a  matter  as  it  is  commonly 
made,  how  is  it  that  a  train  of  the  most  awful  curses 
should  be  denounced  against  the  sinner  ?  Is  it  possible, 
that  a  just  and  good  God  would  curse  his  creatures  in  bas- 
ket and  in  store,  in  their  houses  and  in  their  fields,  in  their 
lying  down  and  rising  up,  and  in  all  that  they  set  their 
hands  to,  for  a  mere  trifle,  or  an  imperfection  that  might 
be  overlooked  ?  If  sin  were  a  light  thing,  how  is  it  that 
the  Father  of  mercies  should  have  doomed  all  mankind 
to  death,  and  to  all  the  miseries  that  prepare  its  way,  on 
account  of  it  ?  How  is  it  that  wicked  men  die  under  such 
fearful  apprehensions  ?  Above  all,  how  is  it  that  it  should 
require  the  eternal  Son  of  God  to  become  incarnate,  and 
to  oc  made  a  sacrifice,  to  atone  for  it  ?  But  if  sin  be  thus 
offensive  to  God,  then  are  you  in  a  fearful  situation.  If 
you  had  the  whole  world  to  offer  for  your  ransom,  and 
could  shed  rivers  of  tears,  and  give  even  the  fruit  of  your 
body  for  the  sin  of  your  soul,  it  would  be  of  no  account. 
Were  that  which  you  offered  ever  so  pure  it  could  have 
no  influence  whatever  towards  atoning  for  your  past 
guilt,  any  more  than  the  tears  of  a  murderer  can  atone  for 
6 


blood:  but  this  is  not  the  case — those  very  performances 
by  which  you  hope  to  appease  the  divine  anger,  are  more 
offensive  to  him  than  the  entreaties  of  a  detected  adulter- 
ess would  be  to  her  husband,  while  her  heart,  as  he  well 
knows,  is  not  with  him,  but  with  her  paramours.  You 
are,  whether  you  know  it  or  not,  a  lost  sinner,  and  that  in 
the  strongest  sense  of  the  term.  Men  judge  of  sin  only  by 
its  open  acts,  but  God  looketh  directly  at  the  heart.  Their 
censures  fall  only  on  particular  branches  of  immorality 
which  strike  immediately  at  the  well-being  of  society  $  but 
God  views  the  root  of  the  mischief,  and  takes  into  consi- 
deration all  its  mischievous  bearings.  Knoiv  thou  there' 
fore,  and  consider,  that  it  is  an  evil  thing  and  bitter  that  thou 
hast  done;  that  thou  hast  departed  from  the  living  God,  and 
that  my  fear  is  not  in  thee,  saith  the  Lord  of  hosts. 

Finally.  Though  your  sin  be  exceeding  offensive  to  your 
Creator,  and  though  you  can  make  no  atonement  for  it, 
yet  if  you  could  resist  his  power,  escape  his  hand,  or  endure 
his  wrath,  your  unconcernedness  might  admit  of  some 
kind  of  apology.  Surely  I  need  not  prove  to  you,  that  you 
cannot  resist  his  power— what  is  your  strength,  when 
tried.  You  may,  in  the  hour  of  health  and  festivity,  and 
when  in  company  with  others  like  yourself,  look  big  and 
put  out  great  words,  but  they  are  words  only.  If  God  do 
but  touch  you  with  his  afflicting  hand,  your  strength 
and  your  courage  instantly  forsake  you.  And  will  you 
go  on  to  provoke  Omnipotence?  If  thou  hast  run  with 
the  footmen,  and  they  have  wearied  tfxee,  how  ivilt  thou  con- 
lend  with  horses  ?  If  in  the  land  of  peace  thou  hast  been  over- 
come, hoiv  wilt  thou  do  in  the  swellings  of  Jordan? — Nei- 
ther canst  thou  escape  his  handj  for  whither  wilt  thou 
flee?  If,  attentive  to  thy  safety,  the  rocks  could  fall  on 
thee,  or  the  mountains  cover  thee,  yet  should  they  not  be 
able  to  hide  thee  from  the  face  of  him  that  sitteth  upon 
the  throne,  and  from  the  wrath  of  the  Lamb.  God  hath 
beset  thee  behind  and  before,  and  laid  his  hand  upon  thee. 
Whither  wilt  thou  go  from  his  Spirit  ?  AYhither  wilt 
thou  flee  from  his  presence  ?  If  thou  ascend  to  heaven,  he 
is  there  !  Or  if  thou  make  thy  bed  in  hell  behold  he  is 
there  ! — The  only  question  that  remains,  is,  whether 
you  can  endure  his  displeasure?  And  this  must  surely  be 
a  forlorn  hope  !  By  the  horrid  imprecations  which  we  so 
6 


commonly  hear  from  hardened  sinners,  who  call  upon 
God  to  damn  their  bodies  and  souls,  it  would  seem  as 
if  they  laid  their  account  with  damnation,  and  wished  to 
familiarize  it$  as  if  they  had  made  a  covenant  with  death, 
and  with  hell  were  at  agreement:  but  when  God  shall 
lay  judgment  to  the  line,  and  righteousness  to  the  plum- 
met, these  refuges  of  lies  will  suddenly  be  swept  away. 

Reader  !  Can  thine  heart  endure,  and  thine  hands  be 
strong,  in  the  day  that  he  shall  deal  with  thee  ?  Think  of 
the  wrath  to  come.  If  it  were  founded  in  caprice  or  injus- 
tice, supported  by  conscious  innocence,  you  might  pos- 
sibly bear  it$  but,  should  you  perish,  you  will  be  desti- 
tute of  this.  Conscience  will  eternally  say,  Amen,  to  the 
justice  of  your  sufferings.  If  you  had  mere  justice  done 
you,  unmixed  with  mercy,  your  sufferings  would  be 
more  tolerable  than  they  will  be.  If  you  perish,  you 
must  have  your  portion  with  Bethsaida  and  Chorazin. 
Goodness  gives  an  edge  to  justice.  The  displeasure  of 
a  kind  and  merciful  being,  (and  such  is  the  wrath  of 
the  Lamb)  is  insupportable. 

If,  after  having  heard  these  things,  and  lived  in  a 
country  where  they  are  fully  declared,  you  do  not  feel  in- 
terested by  them,  you  have  reason  to  fear  that  God  has 
given  you  up  to  hardness  of  heart,  and  thatthat  language 
is  fulfilled  in  you.  Go  unto  this  people,  and  say,  Hearing 
ye  shall  hear,  and  not  understand;  and  seeing,  ye  shall  see 
and  not  perceive:  for  the  heart  of  this  people  is  waxed  gross, 
and  their  ears  are  dull  of  hearing,  and  their  eyes  have  they 
closed,  lest  they  should  see  with  their  eyes,  and  hear  with 
their  ears*  and  understand  with  their  heart,  and  should  be 
converted,  and  I  should  heal  them.  Remember  that  in  Old 
Testament  times,  when  God  blessed  his  people  Israel 
with  singular  temporal  blessings, he  punished  their  trans- 
gressions mostly  by  temporal  judgmentsjbut  now  that  we 
are  favoured  with  singular  spiritual  privileges,the  neglect 
of  them  is  commonly  punished  with  spiritual  judgments. 

But  whether  you  will  hear,  or  whether  you  will  for- 
bear, I  will  declare  unto  you  the  only  way  of  salvation. 
That  which  was  addressed  to  the  Philippian  Jailer,  is 
addressed  to  you.  God  hath  so  loved  the  world,  as  to  give 
his  only  begotten  Son,  that  whosoever  believeth  in  Mm, 
should  not  pensh  but  have  everlasting  life.  He  has  giveu 
6 


him  not  only  to  teach  us  the  good  and  the  right  way,  but 
to  be  made  a  sacrifice  for  sin,  and  as  such  to  be  himself 
the  way.  He  suffered  from  the  hands  of  wicked  men 5  but 
this  was  not  all;  it  pleased  the  Lord  to  bruise  him.  He 
hath  put  him  to  grief,  and  made  his  soul  an  offering  for 
sin.  He  commanded  his  sword  to  awake  against  him, 
that  through  his  death  he  might  turn  his  hand  in  mercy 
towards  perishing  sinners.  He  hath  set  him  forth  to  be 
a  propitiation  to  declare  his  righteousness,  that  he  might 
be  just,  and  the  justifier  of  him  that  believeth  in  Jesus. 
This  is  the  only  sacrifice  which  is  well-pleasing  to  God. 
All  that  went  before,  were  of  no  account  but  as  they 
pointed  to  it;  and  all  the  prayers  and  praises  of  sinful 
creatures  are  no  otherwise  acceptable  than  as  presented 
through  it.  It  is  not  for  you  to  go  about  to  appease  the 
divine  displeasure,  or  to  recommend  yourself  to  the  Sa- 
viour by  any  efforts  of  your  own;  but,  despairing  of  help 
from  every  other  quarter,  to  receive  the  atonement  which 
Christ  hath  made.  To  this  you  are  invited  and  that  in  the 
most  pressing  terms.  He  that  made  him  to  be  sin  for  us, 
who  knew  no  sin,  that  we  might  be  made  the  righteous- 
ness of  God  in  him,  hath  on  this  ground  committed  to  his 
servants  the  ministry  of  reconciliation,  and  they, as  am- 
bassadors for  Christ,  as  though  God  did  beseech  you  by 
them,  pray  you  in  Christ's  stead,  be  ye  reconciled  to  God. 

The  blessings  of  pardon,  peace,  and  eternal  life,  are 
compared  to  a  feast,  or  marriage-supper,  which  the  King 
of  heaven  and  earth  hath  made  for  his  Son;  and  he  hath 
commanded  his  servants  to  go  forth,  as  to  the  highways 
and  hedges,  and  to  invite  without  distinction;  yea  and  to 
compel  them  to  come  in.  Nor  is  this  all:  you  are  exhort- 
ed and  commanded  to  believe  in  Christ,  on  pain  of  dam- 
nation. All  your  other  sins  expose  you  merely  to  the 
curse  of  the  law;  but  the  sin  of  unbelief,  if  persisted  in, 
will  expose  you,  like  the  barren  fig-tree,  to  the  curse  of 
the  Saviour  from  which  there  is  no  redemption. 

Say  not  in  thine  heart,  "  All  these  things  I  have  be- 
lieved from  my  youth  up."  You  may  indeed  have  been 
taught  them,  and  have  received  them  as  a  tradition  from 
your  fathers:  but  such  faith  is  dead,  and  consequently 
unoperative.  It  is  the  same  as  that  of  the  Jews  towards 
Moses,  which  our  Saviour  would  not  admit  to  be  faith. 
6 


ffye  believed  Moses,  saith  he,  ye  would  believe  me,  for  he 
wrote  of  me.  It  is  no  better  than  the  faith  of  devils,  and 
in  some  respects  has  less  influence;  for  they  believe  and 
tremble,  whereas  you  believe  and  are  at  ease. 

But  it  may  be  you  will  say,  I  have  examined  Chris- 
tianity for  myself,  and  am  fully  persuaded  it  is  true. 
Yet  it  has  no  effect  upon  you  any  more  than  if  you  dis- 
believed it,  unless  it  be  to  restrain  you  within  the  li- 
mits of  exterior  decorum.  Your  faith,  therefore,  must 
still  be  dead,  being  alone.  Believing  in  Christ  is  not  the 
exercise  of  a  mind  at  ease,  casting  up  the  evidences  for 
and  against,  and  then  coldly  assenting,  as  in  a  question 
of  science,  to  that  side  which  seems  to  have  the  greatest 
weight  of  proof.  To  one  whose  mind  is  subdued  to  the 
obedience  of  faith,  there  is  indeed  no  want  of  evidence; 
but  it  is  not  so  much  from  external  proofs,  as  from  its  own 
intrinsic  glory,  and  suitableness  to  his  case  as  a  perish- 
ing sinner,  that  he  feels  himself  impelled  to  receive  it. 
The  Gospel  is  too  interesting,  and  hath  too  much  influ- 
ence on  our  past  and  future  conduct,  to  be  an  object  of 
unfeeling  speculation.  It  is  a  hope  set  before  us,  which  none 
but  those  who  are  ready  to  perish,  will  ever  embrace.  To 
believe  it,  is  to  renounce  our  own  wisdom,  our  own  righ- 
teousness, and  our  own  will,  each  of  which  is  directly  op- 
posed to  it;  and  to  fall  into  the  arms  of  mere  grace, 
through  the  atoning  blood  of  the  cross.  If  the  good  news 
of  salvation  be  not  in  this  manner  believed,  it  signifies 
but  little  what  speculative  notions  we  may  entertain  con- 
cerning it;  for  where  there  is  no  renunciation  of  self,  there 
is  no  dependance  upon  Christ  for  justification:  and  where 
there  is  no  such  dependance,  there  is  no  revealed  inte- 
rest in  that  important  blessing;  but  the  curses  and  threat- 
enings  of  God  stand  in  all  their  force  against  us. 

If,  after  all  your  examinations,  you  continue  to  make 
light  of  the  gospel  feast,  and  prefer  your  farms,  mer- 
chandizes, or  any  thing  else  before  it,  you  will  be  found 
to  have  no  part  in  it.  Yet,  be  it  known  unto  you,  that 
the  feast  shall  not  be  unattended.  Heaven  shall  not  go 
without  inhabitants,  nor  Christ  without  reward,  whe- 
ther you  be  saved  or  lost.  The  stone  set  at  nought  by 
man,  is  nevertheless  the  head  of  the  corner.  Consider 
then,  take  advice,  and  speak  your  mind. 
6 


THE    GREAT    QUESTION   ANSWERED. 
PART  II. 

Had  the  question,  proposed  by  the  Jailer,  been  address- 
ed to  the  first  genius  upon  earth,  unacquainted  with  the 
Gospel,  it  could  not  have  been  answered.  Had  it  been  put 
to  all  the  great  philosophers  of  antiquity,  one  by  one,  and 
to  all  the  learned  doctors  among  the  Jews,  none  of  them 
could  have  resolved  it  to  any  good  purpose.  Nor  amidst 
all  the  boasted  light  of  modern  times,  can  a  single  unbe- 
liever be  found,  who  could  know  what  to  do  with  it.  Yet 
it  is  a  question  which  arises  in  every  man's  mind,  at  one 
period  or  other  of  his  life ;  and  a  question  which  must  be 
resolved,  or  we  are  lost  for  ever. 

Reader!  This  important  question  may  have  already  oc- 
cupied your  mind.  An  alarming  sermon,  a  death  in  your 
family,  a  hint  from  a  faithful  friend,  or,  it  may  be,  an  im- 
pressive dream,  has  awakened  your  attention.  You  cannot 
take  pleasure,  as  formerly,  in  worldly  company  and  pur- 
suits; yet  you  have  no  pleasure  in  religion.  You  have 
left  off  many  vices,  and  have  complied  with  many  reli- 
gious duties,  but  can  find  no  rest  for  your  soul.  The  re- 
membrance of  the  past  is  bitter ;  the  prospect  of  the  fu- 
ture may  be  more  so.  The  thought  of  God  troubles  you. 
You  have  even  wished  that  you  had  never  been  born,  or 
that  you  could  now  shrink  back  into  non-existence,  or  that 
you  were  any  thing  rather  than  a  man.  But  you  are  aware 
that  all  these. wishes  are  vain.  You  do  exist;  your  nature 
is  stamped  with  immortality;  you  must  go  forward  and  die, 
and  stand  before  this  holy  Lord  God ! 

If  these,  or  such  like  exercises,  occupy  your  mind,  the 
question  of  the  Philippian  Jailer  is  yours ;  and  to  you  let 
me  address  a  few  directions,  included  or  implied  in  the  an- 
swer. 

If  by  this  question  you  mean,  What  can  you  do  to  ap- 
pease the  wrath  of  God,  or  recommend  yourself  as  a  fit 
object  of  his  mercy?  What  can  you  do  as  a  good  deed,  or 
the  beginning  of  a  course  of  good  deeds,  in  reward  of 
which-  he  may  bestow  upon  you  an  interest  in  the  Saviour? 
I  answer,  Nothing.  An  interest  in  Christ,  and  eternal  life, 
are  indeed  given  as  a  reward  ;  but  not  of  any  thing  we 
have  done,  or  can  do ;  no,  not  by  divine  assistance  ;  it  is 
6 


10 

the  reward  of  the  obedience  of  Christ  unto  death.  To 
us  it  is  of  mere  grace,  and  as  such  must  be  received. 
Though  faith  is  in  itself  a  holy  exercise  of  the  mind,  yet, 
as  that  by  which  we  are  justified,  it  is  directly  opposed  to 
doing.  "  To  him  that  worketh  is  the  reward  not  reckoned 
of  grace,  but  of  debt ;  but  to  him  that  worketh  not,  but 
believeth  on  him  that  justifieth  the  ungodly,  his  faith  is 
counted  for  righteousness."  He  that  worketh,  seeks  to 
obtain  life  and  the  favour  of  God,  in  some  way  or  other* 
as  a  reward ;  but  he  that  believeth,  receives  it  as  a  free 
gift  to  the  unworthy.  And  let  me  apprize  you,  that  this  is 
the  state  of  mind  you  must  be  brought  to,  or  you  must  per* 
ish  for  ever.  So  far  as  you  think  of  doing  any  thing,  call 
it  what  you  may,  with  a  hope  of  being  pardoned  and  jus* 
tified  for  its  sake,  so  far  you  reject  the  only  way  of  salva* 
tion,  and  have  reason  to  expect  your  portion  with  unbe* 
lievers. 

Let  me  deal  freely  with  you.  Yours  is  a  most  serious 
situation.  The  Gospel-rest  is  before  you  ;  and  if  you  en 
ter  not  in,  it  will  be  because  of  unbelief.  You  know  the 
answer  given  to  the  Jailer;  and  this  is  the  only  answer 
that  can  with  safety  be  given  to  you.  Consider,  and  be- 
ware, as  you  regard  your  eternal  salvation,  that  you  take 
up  your  rest  in  nothing  short  of  it. 

But,  in  the  first  place,  let  me  declare  unto  you  the  Gos- 
pel of  God,  which  you  are  directed  to  believe.  If  this 
meet  your  case;  if,  rightly  understood,  it  approve  itself 
not  only  to  your  conscience,  but  your  whole  soul ;  if  it  ac- 
cord with  your  desires,  as  it  undoubtedly  does  with  your 
necessities,  all  is  well,  and  well  for  ever.  I  shall  not  trou- 
ble you  with  the  opinions  of  men  as  to  what  the  Gospel  is, 
nor  even  with  my  own,  but  direct  you  to  the  account  given 
of  it  by  its  Author.  The  New  Testament  informs  us  what 
it  is,  in  such  plain  and  pointed  language,  that  he  who  runs 
may  read :  "  God  so  loved  the  world,  that  he  gave  his  om 
begotten  Son,  that  whosoever  believeth  in  him,  shoulo 
not  perish,  but  have  everlasting  life." — "  Moreover,  breth 
ren,  I  declare  unto  you  the  Gospel  which  I  preached  unto 
you,  which  also  ye  have  received,  and  wherein  ye  stand  ; 
by  which  also  ye  are  saved,  if  ye  -keep  in  memory  what  1 
preached  unto  you,  unless  ye  have  believed  in  vain.  For  1 
delivered  unto  you,  first  of  all,  that  which  I  also  received, 
6. 


11 

now  that  Christ  died  for  our  sins  according  to  tho  scrip- 
tures ;  find  that  lie  was  buried,  and  that  lie  rose  again  the 
third  day  according  to  the  Scriptures." — "  This  is  a  faith- 
ful saying,  (a  truth  of  such  importance  as  to  have  become 
a  kind  of  Christian  proverb,)  and  worthy  of  all  acceptation, 
that  Jesus  Christ  came  into  the  ivorld  to  save  sinners,  of 
whom  I  am  chief." — "  We  preach  Christ  crucified."— 
'•  I  determined  >ot  to  know  any  thing  among  you,  save 
Jesus  Christ  and  him  crucifed." — "  This  is  the  record, 
that  God  hath  given  to  us  eternal  life,  and  this  life  is  in  his 
Son." 

It  is  not  meant  by  these  brief  descriptions  of  the  Gos- 
pel, that  there  is  no  other  truth  necessary  to  be  believed; 
but  that  the  doctrine  of  the  cross,  properly  embraced,  in- 
cludes all  others,  or  draws  after  it  the  belief  of  them. 

The  import  of  this  Gospel,  is,  that  God  is  in  the  right, 
and  we  are  in  the  wrong  ;  that  we  have  transgressed  against 
him  without  cause,  and  are  justly  exposed  to  everlasting 
punishment ;  that  mercy,  originating  purely  in  himself,  re- 
quired, for  the  due  honour  of  his  government,  to  be  exer- 
cised through  the  atonement  of  his  beloved  Son  ;  that  with 
this  sacrifice  God  is  well-pleased,  and  can,  consistently  with 
all  his  perfections,  pardon  and  accept  of  any  sinner,  what- 
ever he  hath  done,  who  believeth  in  him. 

What  say  you  to  this  ?  The  truth  of  it  hath  been  con- 
firmed by  the  most  unquestionable  proofs.  It  first  began  to 
be  spoken  by  the  Lord  himself,  and  it  has  been  confirmed 
unto  us  by  them  that  heard  him  ;  God  also  bearing  them 
witness  with  signs,  and  wonders,  and  divers  miracles.  The 
witness  of  the  three  in  heaven,  the  Father,  the  Word,  and 
the  Holy  Ghost,  is  borne  to  this ;  namely,  that  M  God  hath 
given  to  us  eternal  life,  and  this  life  is  in  his  Son ;"  and  to 
this  also  is  directed  the  witness  of  the  three  on  earth,  the 
Spirit,  and  the  Water,  and  the  Blood.  Can  you  subscribe 
to  this  great  truth,  in  all  its  bearings,  and  rest  the  salvation 
of  your  soul  upon  it ;  or  do  you  doubt  whether  you  be  so 
guilty,  so  helpless,  and  in  so  dangerous  a  state  as  this  doc- 
trine supposes  ?  Is  it  as  one  of  the  chief  of  sinners  that  you 
view  yourself;  or  does  it  grate  upon  your  feelings  to  re- 
ceive forgiveness  in  that  humble  character?  In  suing  foi 
mercy,  are  you  content  to  stand  on  the  same  low  ground  as 
if  you  were  a  convict  actuallv  eroino-  to  be  executed  ;  or  does 
6. 


12 

your  heart  secretly  pine  after  a  salvation  less  humiliating, 
in  which  some  account  might  be  made  of  that  difference 
of  character  by  which  you  may  have  been  distinguished 
from  the  vilest  of  men,  and  in  which  you  might  be  in  some 
degree  a  co-operator  with  God  ?  Does  that  which  pleases 
God,  please  you  ;  or  does  your  mind  revolt  at  it  ?  It  meets 
all  your  wants;  but  none  of  your  prejudices,  proud 
thoughts,  or  vicious  propensities;  all  these  must  come 
down,  and  be  made  a  sacrifice  to  it.  Can  you  subscribe 
to  it  on  these  terms? 

I  am  well  aware,  that  the  great  concern  of  persons,  in 
your  situation,  is  to  obtain  peace  of  mind;  and  any  thing 
which  promises  to  afford  this,  attracts  your  attention.  If 
this  Gospel  be  believed  with  all  your  heart,  it  will  give  you 
peace.  This  is  the  good  and  the  old  way ;  walk  in  it,  and 
you  shall  find  rest  for  your  soul :  but  it  is  not  every  thing 
which  promises  peace,  that  will  ultimately  afford  it.  It  is 
at  our  peril  to  offer  you  other  consolation ;  and  at  yours  to 
receive  it. 

Consider,  and  beware,  I  say  again,  as  you  regard  your 
eternal  salvation,  that  you  take  up  your  rest  in  nothing  short 
of  Christ!     Particularly, 

1.  Beware  of  brooding  over  your  guilt  in  a  way  of  unbe- 
lieving despondence;  and  so  of  standing  aloof  from  the  hope 
of  mercy.  Say  not, "  My  sins  have  been  too  great,  too  nu- 
merous, or  too  aggravated,  to  be  forgiven."  "The  blood 
of  Jesus  Christ  his  Son  cleanseth  from  all  sin."  Believest 
thou  this  ?  You  are  not  straitened  in  him ;  but  in  your 
own  bowels.  God's  thoughts  are  not  as  your  thoughts,  not 
his  ways  as  your  ways :  as  the  heavens  are  higher  than  the 
earth,  so  are  his  thoughts  higher  than  your  thoughts,  and 
his  ways  than  your  ways.  On  the  sinner  that  returneth  to 
our  God  he  bestoweth  abundant  pardon.  Tt  is  not,  "  If  thou 
canst  do  any  thing,  help  me  ;"  but,  "  If  thou  canst  believe — 
all  things  are  possible  to  him  that  believeth."  Of  what  dost 
thou  doubt?  Of  his  all-sufficiency?  He  is  able  to  save  to 
the  uttermost  all  that  come  unto  God  by  him.  Of  his  wil- 
lingness ?  Ought  not  his  gracious  invitations  to  satisfy  thee 
on  this  head?  Can  you  imagine  that  he  would  proclaim, 
saying,  "  Whosoever  thirsteth,  let  him  come  unto  me  and 
drink,"  and  yet  be  reluctant  to  gratify  the  desires  of  those 
that  come  to  him  ?  Objections,  on  the  ground  of  the  great- 
6. 


13 

ness  of  guilt  and  unworthiness,  may  seem  to  wear  the  face 
of  modesty  and  humility ;  but  after  all,  it  becomes  you  to 
consider  whether  they  be  any  other  than  the  workings  of  a 
self-righteous  spirit.  If  you  could  find  in  your  heart  to  ac- 
cept of  mercy  as  one  of  the  chief  of  sinners,  all  your  ob- 
jections would  vanish  in  a  moment.  One  sees,  in  your 
very  tears  of  despondency,  a  pining  after  acceptance  with 
God,  by  something  in  yourself.  Were  they  put  into  words, 
they  would  amount  to  something  like  this — "  If  I  had  but 
somewhat  to  recommend  me  to  the  Saivour,  I  could  go  to 
him  with  assurance;  or  if  I  had  been  less  wicked,  I  might 
hope  for  acceptance."  And  what  is  this  but  making  good 
the  complaint  of  our  Saviour?  "  Ye  will  not  come  to  me, 
that  ye  may  have  life!"  Such  longings  after  something  to 
recommend  you  to  the  Saviour,  are  no  other  than  "  going 
about  to  establish  your  own  righteousness  ;"  and  while  this 
is  the  case,  there  is  great  danger  of  your  being  given  up  to 
imagine  that  you  find  the  worthiness  in  yourself  which  your 
soul  desireth. 

2.  Beware  of  dwelling,  in  a  way  of  self -complacency,  on 
those  reformations  which  may  have  been  produced  by  the 
power  of  conviction.  This  is  another  of  those  workings  of 
unbelief,  by  which  many  have  come  short  of  believing,  and 
so  of  entering  into  rest.  There  is  no  doubt  but  your  con- 
victions have  driven  you  from  the  commission  of  grosser 
vices,  and  probably  have  frightened  you  into  a  compliance 
with  various  religious  duties :  but  these  are  only  the  lop- 
pings off  of  the  branches  of  sin  ;  the  root  remains  unmor- 
tified.  It  is  not  the  breaking  off  of  your  sins  that  will  turn 
to  any  account,  unless  they  be  broken  off  by  righteousness ; 
and  this  will  not  be  the  case  but  by  believing  in  Christ 
The  power  of  corruption  may  have  only  retired  into  its 
strong  holds,  from  whence,  if  you  embrace  not  the  Gospel- 
way  of  salvation,  it  will  soon  come  forth  with  increased 
energy,  and  sweep  away  all  your  fancied  reformations. 
Nay,  it  is  very  possible,  that  while  the  lusts  of  the  flesh 
have  seemed  to  recede,  those  of  the  mind,  particularly 
spiritual  pride,  may  have  already  increased  in  strength.  If, 
indeed,  you  dwell  on  your  reformations,  and  draw  comfort 
from  them,  it  is  an  undoubted  proof  that  it  is  so ;  and  then 
instead  of  being  reformed,  or  nearer  the  kingdom  of  hea- 
ven than  you  were  before,  your  character  is  more  offensive 
6 


14 

to  God  than  ever.  Publicans  and  harlots  are  more  likely 
to  enter  into  it  than  you.  Besides,  if  your  reformations  were 
ever  so  virtuous,  (which  they  are  not,  in  his  sight  by  whom 
actions  are  weighed,)  yet,  while-  you  are  an  unbeliever, 
they  cannot  be  accepted.  You  yourself  must  first  be  ac- 
cepted in  the  Beloved,  ere  any  thing  that  you  offer  can 
be  received.  M  It  does  not  consist  with  the  honour  of  the 
majesty  of  the  King  of  heaven  and  earth,  to  accept  of  any 
thing  from  a  condemned  malefactor,  condemned  by  the  jus- 
tice of  his  holy  law,  till  that  condemnation  be  removed."' 

3.  Beware  of  deriving  comfort  from  the  distress  of  mind 
which  you  may  have  undergone,  or  from  any  feelings  within 
you.  Some  religious  people  will  tell  you,  that  these  work- 
ings of  mind  are  a  sign  that  God  has  mercy  in  reserve  for 
you ;  and  that  if  you  go  on  in  the  way  you  are  in,  waiting 
as  at  the  pool,  all  will  be  well  in  the  end :  but  such  lan- 
guage requires  great  qualification.  It  is  not  your  being 
distressed  in  mind,  that  will  prove  any  thing  in  your  favour, 
but  the  issue  of  it.  Saul  was  distressed,  as  well  as  David ; 
and  Judas,  as  well  as  Peter.  When  the  murderers  of  our 
Lord  were  pricked  in  their  hearts,  Peter  did  not  comfort 
them  by  representing  this  their  unhappiness  as  a  hopeful  sign 
of  conversion ;  but  exhorted  them  to  repent  and  be  bap- 
tized every  one  of  them,  in  the  name  of  Jesus  Christ,  for 
the  remission  of  sins. 

And  thus  it  was  with  Paul  and  Silas,  when  the  Jailer  was 
impressed  with  fear  and  dismay :  they  gave  him  no  encou- 
ragement from  thence,  but  preached  Jesus  Christ  as  the  only 
source  of  hope.  If  one  who  had  slain  a  man  in  Israel, 
had  stopped  short  of  the  city  of  refuge,  and  endeavoured 
to  draw  comfort  from  the  alarm  which  he  had  felt,  lest  the 
avenger  of  blood  should  overtake  him,  would  he  have  been 
safe?  There  is  no  security  to  you  or  to  any  man,  but  in 
fleeing  immediately  to  the  Gospel-refuge,  and  laying  hold 
of  the  hope  set  before  you.  If  you  take  comfort  from  your 
distress,  you  are  in  imminent  danger  of  stopping  short  of 
Christ,  and  so  of  perishing  for  ever.  Many,  no  doubt,  have 
done  so ;  and  that  which  they  have  accounted  waiting  at  the 
pool  for  the  moving  of  the  waters,  has  proved  no  other  than 
settling  upon  a  false  foundation.  Indeed  it  must  needs  be 
so ;  for  as  there  is  no  medium,  in  one  that  has  heard  the 
Gospel,  between  faith  and  unbelief,  he  that  does  not  believe 
6. 


15 

in  Jesus  for  salvation,  if  he  have  any  hope  of  it,  must  de 
riv^  that  hope  from  something  in  himself. 

4.  Beware  of  considering  faith  itself  the  meritorious 
ground  of  acceptance  with  God.  It  is  true  that  believing  is 
an  act  of  yours,  and  an  act  of  obedience  to  God.  Far  be 
it  from  me  that  I  should  convey  an  idea  of  any  thing  short 
of  a  cordial  reception  of  the  Gospel  being  accompanied 
with  salvation :  a  reception  that  involves  a  renunciation  of 
self-righteousness,  and  a  submission  to  the  righteousness  of 
God.  But  if  you  consider  it  as  a  species  of  sincere  obe 
dience,  which  God  has  consented  to  accept,  instead  of  a 
perfect  one ;  and  if  you  hope  to  be  justified  in  reward  of  it, 
you  are  still  M  going  about  to  establish  your  own  righteous 
ness"  under  an  evangelical  name.  This  is  the  command 
ment  of  God,  that  ye  believe  on  the  name  of  his  Son. 
Faith  is  an  act  of  obedience  to  God,  yet  it  is  not  as  such 
that  it  justifies  us,  but  as  receiving  Christ,  and  bringing  us 
into  a  living  union  with  him,  for  whose  sake  alone  we  are 
accepted  and  saved 

Finally.  Beware  of  talcing  comfort  from  any  impulse. 
or  unfounded  persuasion  that  your  sins  are  forgiven,  and 
that  you  are  a  favourite  of  God.  Many  are  deceived  in 
this  way,  and  mistake  such  a  persuasion  for  faith  itself. 
When  a  sinner  is  driven  from  all  his  former  holds,  it  is  not 
unusual  for  him,  instead  of  falling  at  the  feet  of  Christ  as 
utterly  lost,  to  catch  at  any  new  conceit,  however  unscrip- 
tural  and  absurd,  if  it  will  but  afford  him  relief.  If  in  such 
a  state  of  mind  he  receives  an  impression,  perhaps  in  the 
words  of  scripture,  that  God  has  forgiven  and  accepted 
him,  or  dreams  that  he  is  in  heaven,  or  reads  a  book,  or 
hears  a  sermon,  favourable  to  such  a  method  of  obtaining 
relief,  he  eagerly  imbibes  it,  and  becomes  intoxicated  with 
the  delicious  draught.  The  joy  of  hope,  being  so  new  and 
unexpected  a  thing,  and  succeeding  to  great  darkness  and 
distress,  produces  a  wonderful  change  in  his  mind.  Now 
he  thinks  he  has  discovered  the  light  of  life,  and  feels  as 
one  that  has  lost  his  burden.  Now  he  has  found  out  the 
Uue  religion ;  and  all  that  he  read  or  heard  before,  not  af 
fording  him  relief,  is  false  doctrine,  or  legal  preaching 
Being  treated  also  as  one  of  the  dear  children  of  God  by 
others  of  the  same  description,  he  is  attached  to  his  flat- 
terers, and  despises  those,  as  graceless,  who  would  rob  him 
6 


16 

of  his  comforts,  by  warning  him  against  "  the  lie  which  is 
in  his  right  hand." 

I  do  not  mean  to  say,  that  all  consolation  which  comes 
suddenly  to  the  mind,  or  by  the  impression  of  a  passage  of 
scripture,  any  more  than  by  reading,  or  hearing,  is  delusive. 
It  is  not  the  manner  in  which  we  obtain  relief,  that  is  of 
any  account,  but  ivhat  it  is  that  comforts  us.  If  it  be  the 
doctrine  of  the  cross,  or  any  revealed  truth  pertaining  to 
it,  this  is  Gospel  consolation ;  but  if  it  be  a  supposed  reve- 
lation from  heaven,  of  something  which  is  not  taught  in 
the  Scriptures,  that  is  a  species  of  comfort  on  which  no  de- 
pendence can  be  placed.  A  believer  may  be  so  far  misled, 
as  to  be  carried  away  with  it ;  but,  if  a  man  have  nothing 
better,  he  is  still  an  unbeliever. 

If  ever  you  obtain  that  rest  for  your  soul,  which  will 
bear  the  light,  it  must  be  not  from  any  thing  within  you, 
but  by  looking  out  of  yourself  to  Christ,  as  revealed  in  the 
Gospel.  You  may  afterwards  know  that  you  have  passed 
from  death  unto  life,  by  the  love  you  bear  to  the  brethren, 
and  by  many  other  scriptural  evidences ;  and  from  the  time 
of  your  embracing  the  Gospel-remedy,  you  may  be  con 
scious  of  it,  and  so  enjoy  the  hope  of  the  promised  salva 
tion ;  but  your  first  relief,  if  it  be  genuine,  will  be  drawn 
directly  from  Christ,  or  from  finding  that  in  the  doctrine 
of  salvation  through  his  death,  which  suits  your  wants  and 
wishes  as  a  perishing  sinner. 

DEATH  BY  ADAM,  LIFE  BY  CHRIST 

Our  state  by  nature  makes  us  tremble ;  but  the  grace  of 
God,  in  Christ  Jesus,  gives  us  consolation.  Oh!  how  pre- 
cious and  sweet  must  the  gift  of  Jesus  Christ  unto  eternal 
life  be  to  us,  when  we  rightly  consider  the  sin  of  Adam, 
which  hath  reigned  unto  death!  (Rom.  v.  14.)  Let  us, 
with  faith  and  repentance,  embrace  our  Saviour,  who  came 
to  deliver  us  from  the  consequences  of  the  fall,  and  from  sin 
and  death,  to  destroy  the  works  of  the  devil,  and  to  bruise 
the  Serpent's  head. 

Adam,  by  his  fall,  plunged  us  into  miser}' ;  let  us  now  fly 
to  Jesus,  who  hath  redeemed  and  saved  us.  Let  us  cast  our- 
selves into  His  arms.  He  will  sprinkle  us  with  the  blood 
of  atonement  for  our  sins,  and  bestow  on  us  grace  sufficient 
to  change  our  hearts,  and  to  establish  them ;  a  covenant 
firmer  than  that  of  nature  ;  a  happiness  more  lasting  than 
that  of  the  state  of  innocence.  Superville 


THE  GRACE  OF  GOD,  AND  A  HOLY  LIFE 


There  is  in  many,  a  strange  desire  of  separating  what 
God  hath  joined  together — the  grace  of  God  and  the  righ- 
teousness of  man.  One  set  of  persons  exalt  the  grace  of 
God,  and  speak  in  the  loftiest  terms  of  the  gospel  of  Jesus 
Christ;  but  say  little  of  the  duties  of  man  and  the  obedience 
which  is  required  of  him :  as  if  the  bare  knowledge  of  the 
gospel  scheme  were  to  be  substituted  in  the  place  of  true 
holiness ;  or  as  if  it  were  wholly  unnecessary  to  enter  into 
the  detail  of  that  obedience  which  man  ought  to  perform. 
Others  equally  unreasonable,  insist  exclusively  upon  the 
importance  of  moral  practice,  and  view  with  jealousy  every 
attempt  to  give  prominence  to  the  doctrines  of  grace ;  as 
if  a  blow  were  thereby  aimed  at  morality,  and  as  if  the 
obligation  to  a  righteous  life  were  thereby  undermined.  Both 
are  equally  in  error.  The  grace  of  God  supplies  a  most 
efficacious  motive  to  holiness ;  and  holiness  is  the  insepara- 
ble result  of  the  grace  of  God,  when  it  is  received  into  the 
heart.  The  one  is  the  means,  the  other  the  end.  Can  the 
end  be  answered  without  the  means  ?  Look  at  the  success 
of  those  philosophising  schemes  of  reformation  which  in- 
culcated the  beauty  and  the  excellency  of  virtue,  but  ap- 
plied no  adequate  motive  to  the  mind.  On  the  other  hand, 
can  the  doctrines  of  Christianity  be  of  any  use,  except  as 
they  conduce  to  their  proper  end  ?  To  allege  this  would 
be  to  degrade  the  gospel,  since  its  superiority  above  every 
other  moral  system  arises  from  its  more  powerful  effects  in 
meliorating  the  character  and  conduct  of  those  who  em- 
brace it.  In  perfect  harmony  with  this  view  of  the  subject 
we  are  told  in  scripture,  that  the  Son  of  God  gave  himself 
10 


for  us  for  the  express  purpose  of  redeeming  us  from  all  im 
quity,  and  purifying  unto  himself  a  peculiar  people  zealous 
of  good  works. 

In  order,  therefore,  to  acquire  a  ju3t  view  of  the  Christian 
dispensation,  we  must  regard  a  right  system  of  faith,  and  a 
righteous  and  holy  life  as  indissolubly  connected.  We  must 
consider  it  as  a  vain  attempt  effectually  to  reform  our  con 
duct,  unless  we  embrace  the  holy  principles  which  Christiani 
ty  inspires.  And  on  the  other  hand,  we  must  deem  it  unnatu 
ral,  and  even  impious,  to  hold  the  truth  in  unrighteousness ; 
to  exalt  the  doctrines  of  the  gospel,  and  to  neglect  the  prac- 
tical effects  which  these  doctrines  were  intended  to  produce 
Few  indeed  avowedly  separate  the  doctrines  of  the  grace 
of  God  from  a  righteous  and  holy  life,  but  many  do  it  prac- 
tically. Many,  who  will  fully  admit  the  holy  influence  of 
the  gospel,  yet  act  as  if  the  bare  reception  of  its  truths 
were  a  kind  of  compensation  for,  at  least,  what  they  would 
call  the  lesser  sins  of  man.  Hence,  with  a  strange  incon- 
sistency, they  will  say,  such  a  person  is,  without  doubt,  a 
religious  man,  but  he  is  passionate.  Another  is  exceedingly 
pious,  but  he  is  sullen  and  morose.  A  third  is  very  devout 
but  he  is  worldly.  Is  it  not  plain  that  a  separation  is  here 
made  between  religion  and  its  practical  influence  ?  It  is  sup 
posed  that  a  man  can  be  religious,  and  yet  not  gentle  :  pious, 
and  yet  not  benevolent :  devout,  and  yet  not  detached  from 
the  world.  In  the  same  inconsistent  manner  do  multitudes 
reason,  who  are  religious  on  the  Sunday,  while  they  bio 
wholly  engrossed  with  the  world  through  the  week :  who 
can  attend  with  the  same  punctuality  the  church  and  the 
theatre  :  who  would  not  on  any  account  neglect  the  preach 
ing  of  the  gospel,  but  in  their  families  discover  nothing  of 
its  benign  influence :  who  very  carefully  settle  the  articles 
of  their  faith,  and  hold  them  strenuously;  but.  take  little 
pains  to  regulate  their  temper,  evidently  over-looking  that 
necessary  duty,  as  if  it  were  no  essential  branch  of  religion. 
In  a  word,  we  are  chargeable  with  the  same  inconsistency 
whenever  the  holy  doctrines  which  we  believe  are  not  em 
braced  as  principles  of  action,  influencing  and  regulating 
our  whole  conduct,  teaching  us  how  to  feel,  to  act,  to  suf- 
fer, in  our  families,  in  our  shops,  in  our  retirements,  in  oui 
converse  with  the  world  ;  in  short,  in  all  the  various  *ircum 
stances  of  life. 


The  inconsistency  which  I  have  been  condemning,  is 
greatly  supported  by  our  resting  in  general  ideas  of  reli- 
gion without  entering  minutely  into  the  details  of  its  duties  ; 
and  by  our  being  satisfied  with  approving  generally  of  its 
doctrines  without  a  particular  application  of  them  to  our 
own  cases  and  circumstances.  On  the  other  hand,  nothing 
shows  more  decidedly  a  truly  upright  spirit  than  the  full  and 
complete  manner  in  which  religion  is  applied,  with  distinct- 
ness and  particularity,  to  a  man's  own  case,  carried  through 
a/1  the  business  of  life,  and  made  to  regulate  every  part  of 
the  conduct.  It  is  an  easy  thing  to  express  an  admiration 
of  the  scriptures,  to  speak  in  high  terms  of  an  excellen 
treatise  on  religion,  or  to  be  loud  in  commendation  of  a 
pious  discourse.  But  the  only  solid  proof  which  we  can  give 
in  either  case  of  cordial  approbation,  consists  in  the  close 
and  faithful  application  of  what  we  have  read  or  heard  to 
our  own  consciences ;  in  the  alteration  we  are  induced  to 
make  in  those  parts  of  our  temper  and  conduct  which  have 
been  shown  to  be  wrong ;  and  in  the  abiding  nature  of  the 
effects  which,  through  the  blessing  of  God,  have  been  pro- 
duced in  us.  Herod  knew  that  John  was  a  just  and  holy 
man ;  he  heard  him  gladly  and  did  many  things  because  of 
him.  But  when  John  plainly  applied  his  preaching  to  He- 
rod's own  case,  and  said  it  is  not  lawful  for  thee  to  have  thy 
brother's  wife,  then  the  insincerity  of  his  heart  appeared ; 
he  could  not  bear  the  application  of  the  doctrine  wdrich  he 
had  previously  professed  to  approve ;  and  he  put  John  to 
death. 

The  true  remedy  for  this  evil  is  the  practice  of  close  and 
diligent  and  daily  self-examination  ;  and  the  habit,  not  mere- 
ly of  reading  the  scriptures  and  hearing  sermons,  but  of  ap- 
plying both,  with  fidelity,  to  our  own  circumstances.  The 
words  of  a  particular  text  are  soon  repeated:  the  proprie- 
ty of  the  conduct  it  inculcates  is  easily  acknowledged.  But 
to  examine  its  contents  in  detail,  and  to  consider  with  at- 
tention, and  with  a  view  to  ourselves,  the  temper  and  the 
practice  which  it  enjoins,  is  a  work  of  no  small  labour  and 
self-denial.  I  trust,  that  none  will  think  me  presumptuous, 
if,  with  a  view  of  lessening  the  difficulty,  I  should  venture 
to  propose  a  few  questions  which  every  individual  may  ad 
vantageously  put  to  himself;  and  on  his  fair  and  honest  re 
10 


bly  to  which,  as  in  the  presence  of  God,  ought  to  depend 
his  judgment  of  his  own  state. 

We  acknowledge  that  man  is  a  sinful  and  guilty  creature, 
and  that  naturally  his  heart  is  "  enmity  against  God."  But 
are  we  conformably  to  this  doctrine  resisting  that  desire 
which  we  feel  to  be  independent  of  God  ?  and  are  we  strid- 
ing to  bring  every  rebellious  thought  into  subjection  to  the 
rules  of  his  holy  word  ?  Do  we  feel  that  there  is  in  ourselves 
an  evil  heart  of  unbelief  which  leads  us  to  depart  from  God "' 
and  are  we,  therefore,  afraid  of  loving  other  things  better 
than,  God,  of  trusting  to  human  support  rather  than  to  him. 
of  honouring  man  more  th&n  God,  and  of  valuing  the  world 
more  than  his  favour  ?  Is  it  our  grief  that  we  have  bithertr 
served  and  obeyed  God  so  imperfectly ;  and  is  it  our  seri- 
ous wish  and  our  sincere  endeavour  to  honour  him  for  the 
future,  by  setting  him  ever  before  our  eyes,  by  making  his 
will  the  rule  of  our  actions,  and  his  glory  our  end?  Whai 
nains  then  are  we  taking  to  do  this ;  and  wherein  do  we 
show  that  we  are  in  earnest  about  it  ?  Unless  we  are  daily 
and  earnestly  engaged  in  resisting  and  subduing  that  enmity 
against  God,  his  law,  government,  and  authority,  which  so 
much  prevails  in  all  by  nature ;  what  proof  can  we  have  ot 
being  right  in  our  faith  ?  Too  many  there  are  who,  wholly 
selfish  in  their  views  and  desires,  seeking  no  farther  to  serve 
God  than  they  think  will  be  sufficient  to  prevent  their  in- 
curring the  dreadful  effects  of  his  displeasure.  But  are 
these  true  Christians  ?  Certainly  not.  The  object  of  the 
gospel  is  to  teach  us  to  strive  against  sin,  to  love  God  with 
all  our  heart,  and  soul,  and  strength,  and  to  make  his  glory 
our  aim  in  all  that  we  do.  This  will  readily  be  acknow- 
ledged. But  let  me  ask,  is  it  our  unvarying  endeavour  to 
exercise  that  habitual  regard  to  God  which  will  influence 
us  in  all  wTe  say,  do,  or  think  ?  Does  every  thing  bow  in  our 
esteem  to  the  will  and  command  of  God  ?  Do  we  adopt 
those  principles  and  live  that  kind  of  life  which  we  know 
God  will  approve ;  or  is  there  nothing  in  either  which  we 
can  alter  for  his  sake  ?  Do  we  labour  to  maintain  in  our 
minds  a  lively  sense  of  his  presence  ?  Do  we  exercise  a 
constant  submission  to  his  will,  a  constant  dependence  on 
his  powrer,  wisdom,  and  goodness?  Are  we  habitually 
♦hanking  him  for  the  mercies  we  enjoy,  ascribing  them  only 
10. 


to  his  free  and  unmerited  grace  in  Christ  Jesus ;  and  are  we 
striving  by  some  more  substantial  proofs  than  words  to  tes- 
tify our  gratitude  to  him  ?  In  our  troubles,  do  we  look  to 
him  alone  for  deliverance,  resigning  ourselves  to  his  holy 
will,  and  even  bearing  affliction  cheerfully  for  his  sake  ?  Do 
we  value  him  as  our  chief  good,  as  the  only  proper  object 
of  our  happiness ;  and  do  we  prove  that  we  do  so  by  pre- 
ferring no  gratification  to  his  favour.,  by  making  every  re- 
quisite sacrifice,  and  renouncing  every  evil  habit,  readily, 
for  his  sake?  In  short,  do  we  set  him  before  us  as  the  wit- 
ness of  our  actions,  the  judge  of  our  conduct,  the  end  of 
all  that  we  do? 

But  let  me  now  request  my  readers  to  take  u/iother  view 
of  the  subject.  They  acknowledge,  1  doubt  not,  that  this  is 
a  sinful  world,  and  that  therefore  a  Christian  is  not  to  be 
of  the  world  even  as  Christ  is  not  of  the  world,  but  is  to 
make  it  his  study  to  "  mortify  his  members  which  are  upon 
the  earth,  fornication,  uncleanness,  inordinate  affection,  evil 
concupiscence,  and  covetousness,  which  is  idolatry;  for  the 
which  thing's  sake  the  wrath  of  God  cometh  on  the  children 
of  disobedience."  Now  allow  me  to  inquire,  do  we  really  be- 
lieve this  doctrine  ?  Let  us  bring  the  matter  to  a  point  with 
our  consciences.  Are  we  renouncing  the  spirit  of  that 
world,  whose  friendship  is  represented  as  enmity  against 
God  ?  Are  we  crucifying  the  flesh  with  its  affections  and 
lusts?  Are  we  engaged  in  a  secret  warfare  with  all  our  evil 
inclinations,  and  labouring  to  bring  them  into  subjection, 
I  hat  our  hearts  may  be  as  a  temple  sacred  only  to  Christ? 
If  this  is  the  case,  how  do  we  show  it?  Are  we  daily  ex- 
amining ourselves  ?  With  what  perverse  dispositions  are  we 
maintaining  this  struggle?  Are  we  as  much  and  as  earnest 
ly  engaged  in  subduing  ourselves,  as  in  pursuing  honour, 
wealth,  or  worldly  comfort  ?  In  what  do  we  deny  ourselves? 
I  ask  not  what  open  and  public  sacrifices  we  are  making — 
vanity  may  prompt  to  these :  nor  whether  we  are  imposing 
penances  on  ourselves — that  is  comparatively  an  easy  task. 
But  are  we  mortifying  our  vanity,  curbing  our  pride,  sub- 
duing our  self-will,  renouncing  our  love  of  consequence 
and  power,  giving  up  our  own  pleasure  ;  and  especially  are 
we  resisting  our  besetting  sin  ?  Many  of  the  commandments 
of  God,  let  it  be  remembered,  it  is  both  easy  and  creditable 
to  fulfil.  Herod  himself  seems  to  have  executed  these.  But 
10. 


6 

he  would  not  give  up  the  gratification  of  a  criminal  passion 
from  regard  to  those  doctrines  of  which  he  acknowledged, 
generally,  the  truth. 

The  due  reception  of  the  gospel  farther  implies  the  at* 
tainment  of  a  meek  and  quiet  spirit.  Do  we  then  control 
our  anger?  Is  the  power  of  religion  clearly  visible  in  the 
restraint  which  we  put  upon  those  ebullitions  of  passion, 
and  expressions  of  peevishness,  which  would  otherwise 
break  forth  ?  Can  we  govern  ourselves  under  provocation  ? 
If  others  are  angry  with  us,  are  we  calm  with  them  ?  But 
perhaps  some  one  may  say,  "  My  passion  is  soon  over." 
Yes,  this  is  natural  to  you :  but  why  was  it  not  restrained 
by  religion  ?  "  But  has  religion,"  it  may  be  asked,  "  any 
thing  to  do  with  our  petty  quarrels  and  resentments,  which 
are  soon  excited  and  soon  allayed?"  Yes,  for  religion  con- 
sists in  restraining  these  from  a  regard  to  God,  and  reve- 
rence to  his  law.  True  religion  is  an  habitual  restraint  on 
every  evil  temper:  a  powerful  principle  which  keeps  un- 
der and  subdues  every  other  which  stands  opposed  to  it. 
It  is  a  principle  derived  from  God,  and  it  should  be  ex- 
ercised in  the  resemblance  of  him  who  was  meek  and 
lowly  in  heart,  and  who,  when  he  was  reviled,  reviled  not 
again,  when  he  sufFered,  threatened  not. 

Then  as  to  covetousness :  are  our  desires  of  worldly 
things  moderate  ?  Are  we  contented  with  our  present  sta- 
tion, or  are  we  impatiently  striving  to  be  delivered  from  its 
difficulties  ?  Are  we  apt  to  be  cast  down  when  we  meet  with 
disappointment,  and  easily  elated  by  worldly  success?  Are  we 
making  the  wealth  or  the  happiness  of  this  world  our  prin- 
cipal objects :  or  are  these  wholly  subordinate  to  religion  1 
In  a  word,  are  we  more  anxious  to  possess  the  favour  of 
God  and  his  peace  in  our  souls,  than  to  possess  any  earthly 
treasures?  Religion,  it  is  true,  does  not  require  that  we 
should  relax  in  the  just  and  proper  duties  of  our  calling,  or 
be  less  diligent,  industrious,  and  frugal  than  others ;  but 
then,  if  we  are  living  as  men  whose  conversation  is  in  hea 
ven,  and  wThose  hearts  are  chiefly  set  on  things  above,  we 
shall  pursue  our  business  with  far  less  eagerness  than 
others  do :  we  shall  be  far  more  anxious  that  our  children 
should  be  holy  than  that  they  should  be  rich.  Our  children 
themselves  should  be  able  to  perceive  that  it  would  make  ua 
more  happy  to  see  them  religious  than  accomplished  or  rich. 

io 


1  would  further  ask,  what  it  is  from  which  we  derive  oui 
pleasures  ?  Knowing  how  impure  and  polluting  many  of 
the  sources  of  earthly  pleasure  are,  and  how  apt  to  draw 
away  our  hearts  from  God ;  are  we  so  indifferent  to  them. 
as  to  renounce  them  entirely  whenever  the  interests  of  oui 
souls  require  it  ?  Are  our  pleasures  derived  from  other  and 
purer  sources,  sources  pointed  out  and  sanctioned  by  the 
law  of  God,  which  in  this,  as  in  every  other  particular 
ought  to  be  our  guide  and  director  ?  ])o  we  consider  eat 
mg  and  drinking  as  principal  sources  of  gratification ;  01 
do  we  regard  them  in  their  true  light,  as  necessary  indeed 
to  the  support  of  our  bodies,  but  at  the  same  time  as  liable 
to  become  instruments  of  temptation,  and  hindrances  to  a 
holy  and  spiritual  life,  and  therefore  requiring  to  be  regu- 
lated by  the  rules  of  strict  temperance? 

Thus  also  are  we  to  guard  against  the  inordinate  love  of 
an  earthly  object.  We  are  to  beware  lest  we  should  love 
even  a  wife,  a  husband,  or  a  child,  to  such  a  degree,  as  to 
forget  that  God  requires  the  chief  place  in  our  affections. 
In  short,  we  must  be  habitually  employed,  would  we  really 
be  Christians,  in  watching  over  and  subduing  every  evil 
propensity;  so  that  all  the  thoughts  of  our  hearts  may  be 
brought  into  subjection  to  the  will  of  God.  To  hear  the 
gospel  preached,  to  acknowledge  its  truth,  to  enjoy  a  mea- 
sure of  its  comforts,  is  but  a  small  thing.  The  essential 
business  of  religion  consists  much  more  in  the  secret  war- 
fare which  I  have  described  ;  in  carrying  our  knowledge 
into  practice,  and  regulating  by  it  our  daily  conduct. 

There  is  a  class  of  duties  which  still  remains  to  be  no- 
ticed, I  mean  the  duties  of  justice  between  man  and  man. 
The  law  of  God  with  respect  to  these  is,  that  we  should  do 
unto  others  as  we  would  they  should  do  unto  us ;  nay  more, 
that  w;e  should  seek  our  neighbour's  welfare  as  truly  as 
our  own,  and  some  points  even  in  preference  to  our  own. 
Now  how  are  we  acting  in  this  respect  ?  We  acknowledge 
the  rule  :  are  we  following  it  ?  Can  we  withstand  the  tempt- 
ation of  profiting  by  the  ignorance  or  carelessness  of  our 
neighbour  ?  Shall  we  be  able  to  say  at  the  day  of  judgment, 
"  it  has  been  my  rule  in  life  to  take  no  advantage  of  an- 
other?" There  will  be  daily  occasions  of  exercising  the 
principle  of  true  righteousness,  if  we  are  influenced  by  it 
It  will  lead  us  to  judge  favourably  of  our  neighbour's  ac 
10. 


8 

tions,  nncl  to  defend  him  when  unjustly  accused;  to  rejoice 
in  his  prosperity,  to  sympathise  in  his  distress,  to  supply  his 
wants  as  far  as  we  are  able ;  and,  above  all,  it  will  teach  m 
to  promote  the  welfare  of  his  soul.  There  is  nothing,  per 
haps,  in  which  men  are  apt  so  much  to  pride  themselves  a* 
in  the  discharge  of  their  duty  to  their  neighbour ;  and  yet 
when  tried  by  the  word  of  God,  there  is  nothing  in  which 
they  are  generally  more  deficient. 

If  any  one  of  my  readers  should  object  to  this  paper  as 
legal,  and  as  manifesting  an  ignorance  of  the  grace  of  the 
gospel,  I  would  entreat  him  to  peruse  the  second  chapter 
of  St.  Paul's  Epistle  to  Titus.  "  Speak  thou,"  says  the 
venerable  apostle,  "  the  things  which  become  sound  doc- 
trine."'  But  what  were  the  things  becoming  sound  doc- 
trine respecting  which  Titus  was  instructed  to  preach  ? 
They  were  the  distinct  and  particular  duties  of  aged  men 
and  aged  women,  of  young  women  and  young  men, 
of  servants  and  subjects.  We  see  then  how  practical 
the  preaching  of  Titus  was  required  to  be,  and  how  par- 
ticular also;  not  merely  dwelling  in  generals,  as  too  many 
are  apt  to  do,  and  recommending  holiness  in  a  loose  and 
vague  way;  but  entering  into  the  detail  of  the  tempers 
which  his  hearers  ought  to  possess,  of  the  duties  which 
they  ought  to  practise,  of  the  sins  they  ought  to  avoid: 
bringing  religion  home  to  their  families  and  extending  its 
influence  to  the  ordinary  business  of  life :  regulating  their 
whole  conduct  in  such  a  manner  as  to  adorn  the  doctrine 
of  God  our  Saviour,  and  to  command  the  admiration  even 
of  heathens.  And  to  confirm  this  view  of  the  matter,  the 
apostle  states  it  to  be  the  very  design  of  the  gospel  to  pro 
duce  in  all  men  such  a  conduct  as  he  had  recommended. 
For  the  grace  of  God  hath  appeared  to  all  men,  teaching 
vs  that,  denying  ungodliness  and  worldly  lusts,  we  should 
lice  soberly  in  the  government  of  our  appetites  and  passions', 
righteously  in  the  due  discharge  of  the  duties  we  owe  to 
our  neighbour ;  and  godly  in  the  conscientious  fulfilment 
of  the  duties  we  owe  to  God :  and  that  we  should  be  ever 
looking  forward,  as  the  object  of  all  our  expectations  and 
hopes,  to  the  second  coming  of  Jesus  Christ,  our  God  and 
Saviour. 


THE    PRACTICAL    INFLUENCE 

OF 

FAITH. 

The  use  and  importance  of  faith,  as  it  respects  a  sin- 
ner's justification  before  God,  has  been  often  largely  in- 
sisted on;  but  it  is  likewise  of  great  use  and  importance 
in  the  daily  concerns  of  life.  It  gives  evidence  and  sub- 
sistence to  things  not  seen,  and  realizes  the  great  truths 
of  the  gospel,  so  that  they  become  abiding  and  living 
principles  of  support  and  direction  while  we  are  passing 
through  this  wilderness.  Thus  it  is  as  the  eye  and  the 
hand,  without  which  we  cannot  take  one  step  with  cer- 
tainty, or  attempt  any  service  with  success.  It  is  to  be 
wished  that  this  practical  exercise  of  faith  were  duly  at- 
tended to  by  all  who  profess  to  be  followers  of  Christ. 
We  should  not  then  meet  with  so  many  cases  that  put  us 
to  a  stand,  and  leave  us  at  a  great  difficulty  to  reconcile 
what  we  see  in  some  of  whom  we  would  willingly  hope 
well,  with  what  we  read  in  scripture  of  the  inseparable 
concomitants  of  a  true  and  lively  faith.  For  how  can 
we  but  be  staggered,  when  we  hear  perwns  speaking 
the  language  of  assurance,  that  they  know  their  accept- 
ance with  God,  through  Christ,  and  have  not  the  least 
doubt  of  their  interest  in  all  the  promises;  while  at  the 
same  time,  we  see  them  under  the  influence  of  unsancti- 
fied  tempers,  of  a  proud,  passionate,  positive,  worldly, 
selfish,  or  churlish  carriage  ? 

It  is  not  only  plain,  from  the  general  tenour  of  scrip- 
ture, that  a  covetous,  a  proud,  or  a  censorious  spirit,  is 
no  more  consistent  with  the  spirit  of  the  gospel  than 
drunkenness  or  whoredom;  but  there  are  many  express 
texts  directly  pointed  against  the  evils  which  too  often 
are  found  amongst  professors.  Thus  the  apostle  James 
assures  us,  "  If  any  man  seemeth  to  be  religious,  and 
bridleth  not  his  tongue,  his  religion  is  vain  ;"  and  the 
apostle  John,  "  If  any  man  love  the  world,  the  love  of 
the  Father  is  not  in  him;"  and  he  seems  to  apply  this 
character  to  any  man,  whatever  his  profession  or  pre- 


PRACTICAL    INFLUENCE    OF    FAITH.  [2 

tences  may  be,  "who,  having  this  world's  goods,  and 
seeing  his  brother  have  need,  shutteth  up  his  bowels  of 
compassion  from  him."  Surely  these  texts  more  than 
intimate,  that  the  faith  which  justifies  the  soul  does 
likewise  receive  from  Jesus  grace  for  grace,  whereby  the 
heart  is  purified,  and  the  conversation  regulated  as  be- 
comes the  gospel  of  Christ. 

There  are  too  many  who  would  have  the  ministry  of 
the  gospel  restrained  to  the  privileges  of  believers;  and 
when  the  fruits  of  faith,  and  the  tempers  of  the  mind, 
which  should  be  manifest  in  those  who  have  "  tasted  that 
the  Lord  is  gracious,"  are  inculcated,  think  they  suffi- 
ciently evade  all  that  is  said,  by  calling  it  legal  preach- 
ing. I  would  be  no  advocate  for  legal  preaching:  but  we 
must  not  be  deterred  by  the  fear  of  a  hard  word,  from 
declaring  the  whole  counsel  of  God;  and  we  have  the  au- 
thority and  example  of  St.  Paul,  who  was  a  champion  of 
the  doctrines  of  free  grace,  to  animate  us  in  exhorting 
professors  to  "  walk  worthy  of  God,  who  has  called  them 
to  his  kingdom  and  glory."  And  indeed  the  expression 
a  believer's  privilege  is  often  misunderstood.  It  is  a  be- 
liever's privilege  to  walk  with  God  in  the  exercise  of 
faith,  and,  by  the  power  of  his  spirit,  to  mortify  the 
whole  body  of  sin;  to  gain  a  growing  victory  over  the 
world  and  self,  and  to  make  daily  advances  in  conform- 
ity to  the  mind  that  was  in  Christ.  Nothing  that  we 
profess  to  know,  believe,  or  hope  for,  deserves  the  name 
of  a  privilege,  farther  than  we  are  influenced  by  it  to  die 
unto  sin,  and  live  unto  righteousness.  Whoever  is  pos- 
sessed of  true  faith,  will  not  confine  his  inquiries  to  the 
single  point  of  his  acceptance  with  God,  or  be  satisfied 
with  the  distant  hope  of  heaven  hereafter.  He  will  be 
likewise  solicitous  how  he  may  glorify  God  in  the 
world,  and  enjoy  such  foretastes  of  heaven  as  are  attain- 
able while  he  is  yet  upon  earth. 

When  our  Lord  was  upon  earth,  and  conversed  with 
his  disciples,  their  eyes  and  hearts  were  fixed  upon  him. 
In  danger  he  was  their  Defender;  their  Guide  when  in 
perplexity;  and  to  him  they  looked  for  the  solution  of  all 
their  doubts,  and  the  supply  of  all  their  wants.  He  is  now 
withdrawn  from  our  eyes ;  but  faith  sets  him  still  before 
us,  for  the  same  purposes,  and  according  to  its  degice, 

74 


J  j  PRACTICAL    INFLUENCE    OF    FAITH. 

with  the  same  effects,  as  if  we  actually  saw  him.  His  spi- 
ritual presence  apprehended  by  faith,  is  a  restraint  from 
evil,  an  encouragement  to  every  service,  and  affords  a 
present  refuge  and  help  in  every  time  of  trouble.  To 
this  is  owing- the  delight  a  believer  takes  in  ordinances, 
because  there  he  meets  his  Lord;  and  to  this  likewise  it 
is  owing  that  his  religion  is  hot  confined  to  public  occa- 
sions; but  he  is  the  same  person  in  secret  as  he  appears 
to  be  in  the  public  assembly;  for  he  worships  him  who 
sees  in  secret;  and  dares  appeal  to  his  all-seeing  eye 
for  the  sincerity  of  his  desires  and  intentions.  By  faith 
he  is  enabled  to  use  prosperity  with  moderation  ;  and 
knows  and  feels,  that  what  the  world  calls  good  is  of 
small  value,  unless  it  is  accompanied  with  the  presence 
and  blessing  of  Him  whom  his  soul  loveth.  And  his 
faith  upholds  him  under  all  trials,  by  assuring  him  that 
every  dispensation  is  under  the  direction  of  his  Lord; 
that  chastisements  are  a  token  of  his  love;  that  the  sea- 
son, measure,  and  continuance  of  his  sufferings  are  ap- 
pointed by  infinite  wisdom,  and  designed  to  work  for  his 
everlasting  good;  and  that  grace  and  strength  shall  be 
afforded  him,  according  to  his  day.  Thus,  his  heart 
being  fixed,  trusting  in  the  Lord,  to  whom  he  has  com- 
mitted all  his  concerns,  and  knowing  that  his  best  in- 
terests are  safe,  he  is  not  greatly  afraid  of  evil  tidings, 
but  enjoys  a  stable  peace  in  the  midst  of  a  changing 
world. 

By  the  same  principle  of  faith  a  believer's  conduct  is 
regulated  towards  his  fellow-creatures ;  and  in  the  dis- 
charge of  the  several  duties  and  relations  of  life,  his 
great  aim  is  to  please  God,  and  to  let  his  light  shine  in 
the  world.  He  believes  and  feels  his  own  weakness  and 
unworthiness,  and  lives  upon  the  grace  and  pardoning 
love  of  his  Lord.  This  gives  him  an  habitual  tender- 
ness and  gentleness  of  spirit.  Humbled  under  a  sense 
of  much  forgiveness  to  himself,  he  finds  it  easy  to  for- 
give others,  if  he  has  aught  against  any.  A  due  sense 
of  what  he  is  in  the  sight  of  the  Lord  preserves  him  from 
giving  way  to  anger,  positiveness,  and  resentment:  He 
is  not  easily  provoked,  but  is  "  swift  to  hear,  slow  to 
speak,  slow  to  wrath;"  and,  if  offended,  easy  to  be  en- 
treated, and  disposed,  not  only  to  yield  to  a  reconcilia- 

74 


PRACTICAL    INFLUENCE    OF    FAITH.  [4 

tion,  but  to  seek  it.  As  Jesus  is  his  life,  and  righteous- 
ness, and  strength,  so  he  is  his  pattern.  By  faith  he  de- 
rives from  him  a  benevolent  spirit,  and,  according  to  his 
sphere  and  ability,  he  endeavours  to  promote  the  wel- 
fare of  all  around  him.  The  law  of  love  being  thus 
written  in  his  heart,  and  his  soul  set  at  liberty  from  the 
low  and  narrow  dictates  of  a  selfish  spirit,  his  language 
will  be  truth,  and  his  dealings  equity.  His  promise 
may  be  depended  on,  without  the  interposition  of  oath, 
bond,  or  witness;  and  the  feelings  of  his  own  heart,  un- 
der the  direction  of  an  enlightened  conscience,  and  the 
precepts  of  scripture,  prompt  him  "  to  do  unto  others  as 
he  would  desire  they,  in  the  like  circumstances,  should 
do  unto  him."  If  he  is  a  master,  he  is  gentle  and  com- 
passionate; if  a  servant,  he  is  faithful  and  obedient;  for 
in  either  relation  he  acts  by  faith,  under  the  eye  of  his 
Master  in  heaven.  If  he  is  a  trader,  he  neither  dares  nor 
wishes  to  take  advantage,  either  of  the  ignorance  or  the 
necessities  of  those  with  whom  he  deals.  And  the  same 
principle  of  love  influences  his  whole  conversation  A 
sense  of  his  own  infirmities  makes  him  candid  to  those 
of  others.  He  will  not  readily  believe  reports  to  their 
prejudice,  without  sufficient  proof:  and  even  then  he 
will  not  repeat  them,  unless  he  is  lawfully  called  to  it. 
He  believes  that  the  precept,  "Speak  evil  of  no  man," 
is  founded  upon  the  same  authority  with  those  which 
forbid  committing  adultery  or  murder ;  and  therefore 
he  "keeps  his  tongue  as  with  a  bridle." 

Lastly,  Faith  is  of  daily  use  as  a  preservative  from  a 
compliance  with  the  corrupt  customs  and  maxims  of 
the  world.  The  believer,  though  in  the  world,  is  not  of 
it:  by  faith  he  triumphs  over  its  smiles  and  enticements, 
he  sees  that  all  that  is  in  the  world,  suited  to  gratify 
the  desires  of  the  flesh  or  the  eye,  is  to  be  avoided,  not 
only  as  sinful,  but  as  incompatible  with  his  best  plea- 
sures. He  will  mix  with  the  world  so  far  as  is  necessa 
ry,  in  the  discharge  of  the  duties  of  that  station  of  life 
in  which  the  providence  of  God  has  placed  him,  but  no 
farther. 


THE 

SCRIPTURE    GUIDE 

TO 

BAPTISM: 

CONTAINING 

A   FAITHFUL     CITATION    OF    ALL    THE    PASSAGES    OF 

THE      NEW      TESTAMENT     WHICH     RELATE 

TO     THIS     ORDINANCE, 

WITH 

EXPLANATORY  OBSERVATIONS  ; 

AND    ATTENDED    BY 

NUMEROUS    EXTRACTS      FROM     EMINENT      WRITERS. 

m 


BY    R.    PENGILLY 


FROM  THB  NINTH  LONDON  EDITION,  REVISED   AND  IMPROVED  BY  THE    AUTHOR. 


These  were  more  noble  than  those  in  Thessalonica.  in  that  they  received  the 
word  with  all  readiness  of  mind,  and  searched  the  scriptures  daily, 
whether  those  things  were  so.— Acts  xvii.  11. 

Whatever  pretends  to  exceed  the  direction  of  the  Word  may  safely  be 
rejected,  cannot  safely  be  admitted.— Dr.  Owen. 


INTRODUCTION. 


I  do  not  know  that  I  can  better  introduce  the  following  pamphlet  to 
the  reader  than  by  stating  the  origin  of  it ;  its  reference  to  my  own  case 
and  circumstances,  he  will  kindly  excuse. 

From  my  earliest  childhood,  I  was  taught  to  say,  that,  *  in  my  bap- 
tism,— I  was  made  a  member  of  Christ,  a  child  of  God,  and  an  inheritor 
of  the  kingdom  of  heaven,"*  My  instructers  would  readily  admit,  and 
in  effect  taught,  the  following  sentiments,  lately  given  to  the  world  by 
different  writers : — 

One  affirms — "  With  the  water  of  our  baptism,  the  grace  of  regene- 
ration, the  seed  of  the  Holy  Ghost,  the  principle  of  a  higher  existence  is 
committed  to  the  soul ;  it  grows  with  us  as  an  innate  impression  of  our 

being As  long  as  the  believer  trusts  to  his  baptism  as  the  source  of 

spiritual  life,  all  is  weli."-j- 

Another  adds — "  Gn  a  topic  so  interesting,  I  might  have  well  enlarged. 
I  might  have  told  you  that  only  by  baptism  we  are  admitted  into  Christ's 
fleck  on  earth  -,  by  baptism  we  are  adopted  into  his  covenant,  incorpo- 
rated into  his  church. . ,  .that  in  baptism  all  our  sins  are  pardoned,  and 
the  Holy  Ghost  bestowed.''^  And  another — "  Baptism  brings  its  pri- 
vileges along  with  it — is  a  seal  of  the  covenant — does  not  lose  its  end 
through  the  indisposition  of  the  receiver/'^ 

These  sentiments,  as  far  as  I  received  them,  were  very  gratifying.  I 
seem  to  have  been  put,  by  the  kindness  of  my  parents  and  sponsors, 
into  a  situation  of  unspeakable  advantages,  and,  above  all,  my  heaven 
was  secured,  and  I  had  nothing  to  fear  in  life  or  death. 

Being,  however,  afterward  brought  under  a  faithful  ministry,  I  ob- 
served a  most  astonishing  difference  between  the  statements  of  the 
pulpit  and  the  sentiments  I  had  been  taught  in  childhood,  as  given  above. 
Here  I  was  taught  •  that  all  mankind  were  by  nature  sinners,  depraved, 
and  guilty, — that  unless  they  be  brought  to  repent  of  sin,  to  believe  in 
Christ,  to  seek  a.n&.find  mercy  from  God  through  the  Saviour,  they  must 
inevitably  perish !' — As  to  what  was  done  for  me  in  infancy,  I  was 
assured  it  profited  me  nothing.  My  excellent  minister  would  not  hesi- 
tate to  appeal  to  his  congregation,  in  the  inquiries  which  recently  ap- 
peared in  a  public  paper: — 

"Is  not  the  sponsorial  part  of  the  baptismal  serviee  a  fragment  of 
popery,  without  the  shadow  of  a  foundation  in  the  Holy  Scriptures  ? 

"  Are  not  thousands-  of  children,  who  show  no  signs  whatever  of  spi- 
ritual regeneration,  taught  to  repeat  a  deliberate  falsehood,  from 
week  to  week,  when,  according  to  the  instructions  of  their  catechism, 
they  declare  that  at  baptism  they  were  made  '  members  of  Christ,  child 
ren  of  God,  and  inheritors  of  the  kingdom  of  heaven  !' 

"  Are  not  multitudes  of  young  people  brought  to  the  rite  of  confirma- 

*  See  the  Church  of  England  Catechism,  and  Baptism  of  Infants. 

t  Mr.  W.  Harness,  minister  of  St.  Pancras'  chapel,  London,  in  a  sermon  oa 
Baptismal  Regeneration,  pp.  135.  138. 

X  W.  B.  Kuiirht,  Perpetual  Curate  of  Mar<ram,  and  Examining  Chaplain  to  the 
Lord  Bishop  of  Llandaff,  in  a  Letter  on  Baptism,  p.  26. 

§  In  Adam  Clark's  Commentary,  at  the  end  of  Mark. 

3 


4  INTRODUCTION. 

tioii,  merely  that  they  may  r«new  the  solemn  farce  which  was  performed 
by  their  sponsors  at  baptism ;  and  that  they  might  take  a  vow  which 
they  never  intended  to  fulfil'?"* 

What  these  questions  implied,  and  the  preceding  remarks  expressed, 
appeared  to  me  awfully  serious ;  and  the  contrariety  of  sentiment 
which  prevailed,  and  which  the  foregoing  quotations  exhibit,  was  ex- 
ceedingly perplexing.  My  highest  and  best  interest  for  time  and  eternity 
was  here  involved.  On  the  one  hand,  I  was  told  that  by  my  baptism 
"  all  was  well,"  and  on  the  other,  that  the  ordinance,  as  observed  upon 
me,  was  a  "  solemn  farce !" 

What  should  I  do  in  this  case  ]  Why  this,  I  resolved,  I  would  do  : 
I  would  take  a  New  Testament,  and  go  through  it,  and  mark  down  and 
distinguish  in  the  margin,  all  those  passages  which  related  to  baptism  ; 
and  when  I  had  done  so,  I  would  read  them  all  over  in  succession,  as 
one  chapter,  with  care  and  attention ;  and  as  I  knew  this  blessed  book 
was  the  only  original  and  divine  authority  on  the  subject,  here,  I  in- 
fered,  I  should  learn  correctly  what  this  ordinance  did  fur  children — 
what  was  the  office  of  sponsors — and  how  the  ordinance  sealed  to  me 
the  blessing  of  the  covenant. 

To  my  surprise,  the  New  Testament  was  entirely  silent  upon 
all  these  points  !  I  could  not  find  a  single  passage  relating  to  the  bap- 
tism of  infants — nor  one  relating  to  sponsors — nor  one  about  baptism 
bringing  me  into  the  covenant,  or  sealing  to  me  its  blessings  !  Every 
passage  I  could  find,  descriptive  of  the  persons  baptized,  either  by  John 
or  the  disciples  of  Christ,  represented  them  as  persons  grown  up,  in- 
structed, and  believing  the  gospel ;  nor  could  I  find  any  passage  relative 
to  their  bringiyig  their  children  with  them,  or  at  any  period  to  be  bap- 
tized. I  found,  also,  that  all  the  commands  and  instructions  given 
respecting  baptism  entirely  related  to  its  administration  to  believers,  and 
not  one  included  the  duty  of  parents  in  securing,  by  this  all-important 
ordinance,  the  spiritual  and  eternal  well-being  of  their  children  I 

Now,  when  I  considered  the  unbounded  benefits  said  to  be  consequent 
upon  children's  baptism,  and  the  solemn  manner  in  which  I  was  required 
to  repeat  these  statements  in  early  life,  as  if  they  were  the  plainest  sub- 
jects in  Scripture,  the  reader  may  judge  of  my  surprise  in  finding  them 
entirely  destitute  of  that  sacred  authority ! 

In  the  end,  I  was  brought  to  believe  that  the  institution  was  altered — 
that  it  was  not  now  observed,  where  I  was  early  instructed,  as  originally 
appointed  of  Christ.  Yet  to  alter  Christ's  institutions  appeared  to  me 
a  yery  presuming  act  :  it  was  derogatory  to  the  authority  of  Christ, 
and  a  reflection  on  his  wisdom  ;  and  as  I  remembered  how  God  mani- 
fested his  displeasure  against  any  alteration  of  what  he  had  appointed, 
under  the  Old  Testament,  so  I  inferred  he  must  be  equally  displeased 
with  any  alteration  of  the  New  Testament  ordinances.  A  passage  I 
met  with  in  Matthew  Henry's  Exposition,  respecting  the  conduct 
and  awful  fate  of  Aaron's  sons  in  taking  common  fire,  instead  of  fire 
from  the  altar,  to  burn  incense,  I  deemed  very  impressive,  and  quite 
appropriate  to  this  subject : — 

*  In  "  Tjte  Record,"  (a  paper  in  the  Church  of  England  interest,)  for  Noyem 
ber  30,  iS"29,  headed,  ;  Questions  for  the  Consideration  of  the  Ecclesiastical 
Authorities  of  the  Realm.'    See  afso  Mr.  Hyatt,  cited  at  p.  63. 


INTRODUCTION.  5 

•  Not  being  holy  fire,  it  is  called  strange  Jire ;  and,  though  not 
expressly  forbidden,  it  was  crime  enough  that  God  '  commanded  it  not.1 
For,  (as  Bishop  Hall  well  observes  here,)  '  It  is  a  dangerous  thing,  in 
the  service  of  God,  to  decline  from  his  own  institutions  ;  we  have  to  do 
with  a  God  who  is  wise  to  prescribe  his  own  worship,  just  to  require 
what  he  has  prescribed,  and  powerful  to  revenge  what  he  has  not 
prescribed.'  JVow  that  the  laws  concerning  sacrifices  were  newly  made, 
lest  any  should  be  tempted  to  think  lightly  of  them,  because  they  de- 
scended to  many  circumstances  which  seemed  very  minute,  these  that 
were  the  lint  transgressors  were  thus  punished  for  a  warning  to 
others,  and  to  show  how  jealous  God  is  in  the  matters  of  his  worship. 
Being  a  holy  God  and  sovereign  Lord,  he  must  always  be  worshipped 
exactly  according  to  his  own  appointment ;  and  if  any  jest  with  him,  it 
is  at  their  peril."' — On  Lev.  x. 

My  mind  was  considerably  exercised  upon  this  subject.  '  Not  willing- 
ly,' I  was  constrained  to  say,  '  would  I  jest  with  Christ's  ordinances,  or 
would  I  support  any  alteration  of  his  institution.  If  1  knew  his  will,  I 
would  observe  and  keep  it ;  for  the  time  is  coming  when  I  must  stand  at 
his  bar  to  give  an  account  of  the  deeds  done  in  the  body  ;  and  if  I  was 
one  of  those  who  altered  his  ordinances,  or  countenanced  such  a  daring 
presumption,  I  should  have  cause  to  anticipate  his  divine  displeasure.' 
With  these  impressions  I  came  to  the  determination,  that,  at  any  risk, 
what  the  Scriptures  taught  on  baptism  I  would  endeavour  to  receive  and 
hold, — that  as  Christ  was  to  be  my  only  Judge  at  the  last,  so  he 
should  be  my  only  Guide  upon  this  subject.  His  command  to  every 
disciple  is,  "  follow  me  ;"  and  to  enable  him  to  do  so  he  added,  "  Search 
the  Scriptures,  for  they  are  they  that  testify  of  me."  Here  I  saw  the 
path  of  duty  plainly  marked  out  by  the  footsteps  of  my  Saviour,  and 
instructions  of  his  word ;  and  his  unbounded  love  and  his  infinite  dig- 
nity rendered  obedience  to  him  unspeakably  solemn  and  delightful. 

I  resolved,  also,  to  read  whatever  authors  I  could  meet  with  upon  this 
subject,  and  though  I  was  soon  brought  to  decide,  and  acted  upon  that 
decision,  guided,  I  hope,  by  the  word  of  God  ;  yet  for  several  years  there 
was  not  an  author  that  fell  in  my  way,  whether  treating  of  the  subjects 
of  baptism,  or  the  mode  of  it,  or  the  spiritual  intention  of  the  ordi- 
nance, but  I  felt  disposed  to  examine  his  arguments.  Nothing  surprised 
me  more  than  the  strange  diversity  and  opposition  of  sentiment  which 
I  observed  between  diiferent  very  eminent  writers.  What  one  labored 
to  establish,  another  as  zealously  exploded ;  and  I  am  thoroughly  con- 
vinced that  the  only  way  for  an  inquiring  mind  to  obtain  solid  satis- 
faction upon  the  subject  is  to  lay  aside  all  preconceived  sentiments  and 
prejudices,  and  to  come,  with  a  teachable  spirit,  to  the  fountain-head  of 
information, — to  take  the  New  Testament  and  to  go  through  it,  allow- 
ing one  passage  to  assist  in  the  understanding  of  another,  and  here,  on 
Heaven's  authority,  to  form  his  opinions,  and  to  come  to  a  decision. 

But  those  portions  of  Scripture  which  relate  to  this  ordinance  are  in- 
terspersed throughout  almost  the  whole  of  the  New  Testament,  and  for 
the  use  of  an  Ixqxtrer  upon  this  subject,  a  Tract,  containing  a  com- 
plete Collection  of  all  those  passages,  appeared  to  me  exceedingly 
desirable.  Being  called,  by  the  grace  of  Christ,  to  the  all-important 
work  of  the  ministry  in  the  body  of  Christians,  with  which,  from  con- 


6  INTRODUCTION. 

scientious  principles,  upon  giving  up  my  early  views  in  favor  of  iniant 
baptism,  I  became  united,  I  felt  the  want  of  such  a  pamphlet  when 
referring  inquirers  to  the  divine  and  infallible  source  of  information. 
Not  finding  such  a  work  in  existence,  I  resolved  to  prepare  it.  My  first 
effort  was  well  received  ;  and  I  afterwards  enlarged  it,  by  subjoining  to 
each  section  of  Scripture  a  few  explanatory  observations,  and  supported 
the  sense  I  had  given  by  extracts  from  the  works  of  eminent  paedobap- 
tist  writers.  This  work  is  now  before  the  reader,  and  the  following  is 
its  arrangement. 

PLAN  AND  CONTENTS. 

The  various  portions  of  Scripture  relating  to  baptism,  I  have  here 
arranged  as  Three  Chapters. 

Chap.  I.  The  several  passages  in  the  Four  Gospels,  divided  into  VII 
sections,  as  they  occur ;  page  9  to  27. 

Chap.  II.  The  several  passages  in  the  Acts  of  the  Apostles,  divided 
into  IX  sections,  as  so  many  successive  instances  of  baptizing ;  p.  27  to  44. 

Chap.  III.  The  several  passages  in  the  Epistles,  divided  into  III  sec- 
tions, as  they  have  special  allusions ;  p.  45  to  52. 

To  these  Scriptures  and  their  illustration,  I  have  subjoined  an  APPEN 
DIX,  containing  a  brief  Examination,  I.  Of  the  common  Reason* 
and  Arguments  by  which  the  Baptism  of  Infants  is  urged  and  defended, 
52  to  70.  II.  Of  the  Evidence  in  favor  of  Immersion  as  the  Mode, 
p.  71  to  80.  III.  Of  the  Design  of  the  Great  Head  of  the  Church  in 
the  appointment  of  this  ordinance,  p.  80  to  81.  And,  finally,  offering  a 
few  general  Concluding  Observations  upon  the  subject,  p.  81  to  86. 


I  am  not  conscious  that  I  have  written  a  single  sentence,  but  as  the 
dictate  of  sincere  conviction ;  and,  I  hope,  not  one  inconsistent  with 
Christian  candor.  I  love  my  brethren  in  the  faith,  notwithstanding 
upon  this  particular  subject  they  may  differ  from  me  ;  and  though  I  have 
seen  no  small  portion  of  sarcastic  wit  brought  into  the  controversy,  I 
have  not  once  borrowed  from  that  treasury  ;  my  cause  wanted  not  that 
auxiliary. 

I  take  this  opportunity  of  expressing  the  satisfaction  I  have  felt  in 
the  kind  recommendations  which  numerous  ministers  have  given  to 
this  little  work,  not  only  in  Britain,  but  in  India,  and  especially  in  the 
United  States  of  America,  where  it  has  gone  through  several  large 
editions.  But,  most  of  all,  my  gratitude  is  due  to  the  Author  of  all 
goodness,  for  the  testimonies  I  have  received  that  "  the  publication  has 
been  eminently  useful  to  many  of  the  disciples  of  Christ,  in  freeing 
their  minds  from  the  mists  of  error,  engendered  by  the  doctrines  and 
commandments  of  men,  and  leading  them  into  scriptural  views  of  this 
important  institution  of  the  kingdom  of  heaven."  (New  Baptist  Mis- 
cellany, for  1S28,  p.  109.)  I  hope  the  alterations  and  additions  made 
in  the  present  edition  will  render  it  still  more  acceptable  and  useful. 

Newcastle  upon  Tyiie,  Jan.  1,  1836. 


CONTENTS. 


CHAPTER  I. 

Passages  in  the  Four  Gospels. 

PA08 

Sect.  1.  The  Mission,  Preaching-,  and  Baptizing  of  John  the 

Baptist,  9 

Of  the  Mode  of  John's  Baptism,   -  12 
2.  The  Baptism  of  Jesus  Christ,  from  the  four  Evan- 
gelists,        16 

Christ  Baptizing-,  by  his  Disciples,  in  Judea,  18 

4.  John's  last  Baptizing  in  JEnon,  20 

5.  References  of  Jesus  Christ  to  John,  his  Baptism 

and  success,       ------  21 

6.  Christ  represents  his  Sufferings  under  the  figure  of 

"  a  Baptism,"  22 

7.  The  Commission  which  our  Lord  gave  his  Apostles 

about  the  Time  of  his  Ascension  into  Heaven, 
containing   the   formal  Institution  of  Christian 
Baptism,  ------  25 

Conclusion  of  the  Four  Gospels,  -        -  26 

CHAPTER  II. 
The  Acts  of  the  Apostles. 

Sect.  1.  The  Baptism  at  the  Feast  of  Pentecost,  -  27 

2.  Philip  Baptizing  at  Samaria,  -  29 

3.  The  Baptism  of  the  Ethiopian  Eunuch,  -  31 
Of  the  Mode  of  the  Eunuch's  Baptism,  -  31 

4.  The  Baptism  of  the  Apostle  Paul,  -  -  33 

5.  The  Baptism  of  Cornelius  and  his  Friends,  34 

6.  The  Baptism  of  Lydia  and  her  Household,  -  36 

7.  The  Baptism  of  the  Philippian  Jailer  and  House- 

hold,    39 

8.  Paul  Baptizing  at  Corinth,              -         -         -  40 
Reflection  on  the  Baptism  of  Households,      -  42 

9.  Certain  Disciples  at  Ephesus  baptized,.         -  43 
Conclusion  of  the  Acts,                 -  44 

7 


8  CONTENTS. 

CHAPTER  III. 

The  Epistles. 

PAGE 

Sect.  1.  Passages  which  contain  an  express  Allusion  to  the 

Mode  and  Spiritual  Design  of  Baptism,  45 

2.  Occasional  mention  of  Baptism,  -         .  48 

3.  Baptism  illustrated  by  Events  recorded  in  the  Old 

Testament,         ---.._  49 

Conclusion  of  the  New  Testament,        -        -  51 


Appendix,  Part  I. 

On  the  Grounds  of  infant  Baptism,  its  Rise  and 

Benefits,     -----  52 


Appendix,  Part  II. 

On  the  Scriptural  Mode  of  Baptism.  71 

Appendix,  Part  III. 

On  the  Spiritual  Design  of  Baptism,  80 

Concluding  Observations,      -        -        -  -          81 

Objections  to  exclusive  Believers'  Baptism,  81 

Reasons  for  the  Baptism  of  Believers  only,  85 

Final  Address  to  the  Reader,         -        -  -          85 


SCRIPTURE  GUIDE  TO  BAPTISM, 

&c.  &c. 


CHAPTER  I. 

PASSAGES  IN  THE  FOUR  GOSPELS. 

§  I.  The  Mission,  Preaching,  and  Baptizing  of  John  the  Baptist. 

Thb  first  place  of  Scripture,  where  the  ordinance  of  baptism  is  found,  is  in  the 
account  given  of  the  ministry  of  John  the  Baptist,  the  forerunner  of  Christ.  The 
surname  "of  41  Baptist"  was  most  probably  given  him  because  he  was  "sent  to 
baptize"  by  Divine  authority,  and  was  the  "first  so  authorized  and  employed.  As  all 
the  four  evangelists  have  given  some  account  of  John,  I  shall  unite  the  testimony 
of  the  four,  and  present  it  to  the  reader  in  a  continued  relation. 

Mark  i.  1.  The  beginning  of  the  gospel  of  Jesus 
Christ,  the  Son  of  God.     John  i.  6,  7. 

There  was  a  man  sent  from  God,  whose  name  ivas  John : 
the  same  came  to  bear  witness  of  the  Light,  that  all  men 
through  him  might  believe.  Matt.  iii.  3.  For  this  is  he  that 
was  spoken  of  by  the  prophet  Esaias,  saying,  The  voice 
of  one  crying  in  the  wilderness,  prepare  ye  the  way  of  the 
Lord,  make  his  paths  straight. 

Luke  i.  16,  17.  And  many  of  the  children  of  Israel 
shall  he  turn  to  the  Lord  their  God  :  And  he  shall  go  before 
him  in  the  spirit  and  power  of  Elias,  to  turn  the  hearts  of 
the  fathers  to  the  children,  and  the  disobedient  to  the  wis- 
dom of  the  just;  to  make  ready  a  people  prepared  for  the 
Lord.  iii.  1,  2.  Now — the  word  of  God  came  unto  John, 
the  son  of  Zacharias,  in  the  wilderness. 

Matt.  iii.  1.  In  those  days  came  John  the  Baptist, 
preaching  in  the  wilderness  of  Judea  ;  Luke  iii.  3.  And  he 
came  into  all  the  country  about  Jordan,  preaching  the  bap- 
tism of  repentance  for  the  remission  of  sins  ;  Matt.  iii. 
2.  And  saying,  repent  ye,  for  the  kingdom  of  heaven  is 
at  hand. 

Acts  xiii.  24.  John  preached  the  baptism  of  repent- 
ance to  all  the  people  of  Israel ;  xix.  4,  saying  unto  the 
people,  that  they  should  believe  on  him  which  should  come 
after  him,  that  is,  on  Christ  Jesus. 

John  i.  19  to  31.  And  this  is  the  record  of  John,  when 
the  Jews  sent   priests   and  Levites  to  ask  him,  Who  art 


10  SCRIPTURE    GUIDE    TO    BAPTISM. 

thou  ?  He  confessed,  I  am  not  the  Christ.  I  am  the  voice 
of  one  crying  in  the  wilderness,  Make  straight  the  way  of 
the  Lord.  And  they  asked  him,  Why  baptizest  thou,  if 
thou  be  not  that  Christ  ?  John  answered,  I  baptize  with 
water:  but  there  standeth  one  among  you — who,  coming 
after  me,  is  preferred  before  me.  That  he  should  be 
manifest  to  Israel,  therefore  am  I  come  baptizing  with  water. 
33.     [For  God]  sent  me  to  baptize  with  water. 

Matt.  iii.  5.  Then  went  out  to  him  Jerusalem  and  all 
Judea,  and  all  the  region  round  about  Jordan,  6.  And 
were  baptized  of  him  in  Jordan,  confessing  their  sins. 

Mark  i.  4.  John  did  baptize  in  the  wilderness,  and 
preach  the  baptism  of  repentanee  for  the  remission  of  sins  ; 
5.  And  there  went  out  unto  him  all  the  land  of  Judea  and 
they  of  Jerusalem,  and  were  all  baptized  of  him  in  the  river 
of  Jordan,  confessing  their  sins. 

Luke  iii.  12.  Then  came  also  publicans  to  be  baptized, 
and  said  unto  him,  Master,  what  shall  we  do  ?  13.  And 
he  said  unto  them,  Exact  no  more  than  that  which  is 
appointed  you. 

Matt.  iii.  7.  But  when  he  saw  many  of  the  Pharisees 
and  Sadducees  come  to  his  baptism,  he  said  unto  them,  O 
generation  of  vipers,  who  hath  warned  you  to  flee  from  the 
wrath  to  come  1  8.  Bring  forth,  therefore,  fruits  meet  for 
repentance :  9.  And  think  not  to  say  within  yourselves, 
We  have  Abraham  to  our  father :  for  I  say  unto  you,  that 
God  is  able  of  these  stones  to  raise  up  children  unto  Abra- 
ham. 11.  I  indeed  baptize  you  with  water  unto  repent- 
ance ;  but  he  that  cometh  after  me  is  mightier  than  I, 
whose  shoes  I  am  not  worthy  to  bear  :  he  shall  baptize 
you  with  the  Holy  Ghost  and  with  fire :  12.  Whose  fan 
is  in  his  hand,  and  he  will  thoroughly  purge  his  floor,  and 
gather  his  wheat  into  the  garner  ;  but  he  will  burn  up  the 
chaff  with  unquenchable  fire. 


Christian  Reader  :  There  are  THREE  INQTJIRIES,  in  relation 
to  the  ordinance  of  baptism,  upon  which,  I  shall  imagine,  you  are 
desirous  of  obtaining  satisfaction  of  mind,  purely  deduced  from  the 
Scriptures ;  namely, — 

I.  Who  are  proper  subjects  of  Christian  baptism,  according  to  the 
authority  of  Christ,  and  the  practice  of  his  harbinger  and  apostles 1 

II.  By  what  mode  should  the  ordinance  be  administered,  according  to 
the  same  authority  and  practice  ! 


SCRIPTURE    GUIDE    TO    BAPTISM.  11 

III.  What  is  the  spiritual  design  of  baptism,  and  in  whom  is  that 
design  realized  1 

These  three  inquiries  will  be  kept  constantly  in  view  in  the  following 
pages.  In  the  foregoing  section  of  Scriptures  you  have  a  full  account 
of  John  the  Baptist,  with  reference  to  his  practice,  in  which  you  may 
notice, — 

1.  His  mission  was  divine.  He  was  "  sent  from  God."  He  was 
raised  up  by  the  special  purpose  and  power  of  God,  and  employed  in  a 
work  entirely  his  own ;  succeeding  to  no  one  who  had  gone  before  him, 
and  followed  by  no  one  in  the  same  office.  His  instructions  for  his 
work  he  obtained  by  Divine  revelation  : — "  The  word  of  God  came 
unto  John,"  and  thus  his  entire  work  was  of  God's  immediate  appoint 
ment. 

2.  The  great  object  of  his  ministry  was  to  "prepare  the  way  of  the 
Lord,"  i.  e.  of  Christ,  who  was  immediately  to  follow  him,  according 
to  the  prediction  of  the  prophets;  Isa.  xL  3.  Mai.  iii.  1.  This  great 
design  John  was  to  accomplish,  1.  By  proclaiming  repentance — 
impressing  on  the  minds  of  his  hearers  their  guilt  before  God  ;  the 
necessity  of  being  sensible  of  it,  and  confessing  it ;  and  thus,  with  con- 
trition of  heart,  "  to  turn  to  the  Lord  their  God."  2.  By  announc 
ing  the  immediate  approach  of  the  long-promised  Messiah  ;  assuring 
the  Jews  that  his  "  kingdom  was  at  hand ;"  and,  3.  By  seriously 
charging  and  exhorting  them  to  "  Believe  on  him  who  should  come 
after  him,  that  is,  on  Christ  Jesus."  By  these  labors,  attended  with 
the  blessing  of  heaven,  he  was  "  to  make  ready  a  people  prepared  for 
the  Lord."  And  this  was  happily  accomplished,  inasmuch  as  the  first 
disciples  of  Christ  were  previously  disciples  of  John.     John  i.  35 — 47. 

It  does  not  appear,  therefore,' that  the  design  of  John's  mission  could 
be  realized  in  any  but  in  adult  persons,  or  persons  come  to  the  years 
of  understanding ;  none  else  could  repent  of  sin ;  none  else  could 
embrace  the  glad  tidings  of  the  coming  Saviour,  and  thereby  be  "  a 
people  prepared"  for  the  service  of  Christ ;  who,  within  one  year,  was 
to  follow  John,  and  receive  the  people  so  prepared. 

3.  His  ministry  was  to  be  followed  by  the  administration  of  the 
ordinance  of  baptism.  His  commission  from  heaven  included  this  ordi- 
nance. Baptism,  as  a  divine  institution,  was  unknown  in  the  church 
of  God  previous  to  the  mission  of  John.  But  he  informed  his  hearers, 
that  the  same  God  who  sent  him  to  prepare  the  way  of  the  Lord,  "  sent 
him  to  baptize  with  water,"  John  i.  33,  and  this  too  was  preparatory 
to  the  ministry  of  Christ,  as  it  was  fitted  and  intended  to  teach  the  guilt 
of  sin,  and  the  penitent  sinner's  purification  in  the  way  which  the 
gospel  of  Christ  should  bring  more  fully  to  light.  Of  that  blessed  work 
of  purification  baptism  was  an  appropriate  and  impressive  emblem. 
In  accordance  with  these  remarks,*  we  have  the  excellent 


*  In  this  work  I  shall  introduce  numerous  extracts  from  the  writings  ©f  emineitf 
Paedobaptist  authors^  who,  though  they  practised  differently  from  whaf  is  contended 
for  in  these  pages ;  yet,  some  upon  one  part  of  our  inquiry,  and  some  upon  others, 
have  fully  granted  and  allowed  the  Divine  authority  of  what  I  shall  endeavour  to 
point  out  as  having  that  authority,  to  tire  attention  of  the  reader.    As,  however,  1 


12  SCRIPTURE    GUIDE    TO    BAPTISM. 

Matthew  Henry.  "  Baptism  with  water  made  way  for  the  mam 
festing  of  Christ,  as  it  supposed  our  corruption  and  filthiness,  and  signi- 
fied our  cleansing  by  him,  who  is  the  Fountain  opened."  Of  John's 
express  commission  from  heaven  for  baptizing,  Mr.  Henry  adds,  "  See 
What  sure  grounds  John  went  upon  in  his  ministry  and  baptism.  He 
did  not  run  without  sending ;  God  sent  him  to  baptize.  He  had  a 
warrant  from  heaven  for  what  he  did. . .  God  gave  him  both  his  mission 
and  his  message ;  both  his  credentials  and  instructions."  Expos,  on 
John  i.  6—14,  and  29—36. 

4.  The  persons  John  baptized  had  received  his  ministry,  and  were 
professed  penitents.  One  particular  circumstance  is  expressly  asserted 
by  Matthew,  and  repeated  again  by  Mark,  descriptive  of  the  persons 
whom  John  baptized,  and  by  the  latter  it  is  asserted  of  "  all"  of  them ; 
namely,  that  they  confessed  their  sins.  He  had  preached  repent- 
ance— exhorted  to  repentance — and  of  the  Pharisees  and  Sadducees 
demanded  the  "  fruits  of  repentance ;"  while  he  peremptorily  rejected 
every  plea  they  might  urge,  particularly  that,  in  which  they  gene-all? 
gloried,  that  they  were  the  children  of  Abraham  ,-  and  hence  in  accord 
ance  with  that  repentance  which  John  thus  preached  and  demanded, 
"  they  were  all  baptized  of  him,  confessing  their  sins."  Thus  his  bap- 
tism is  expressly  called  by  Mark  i.  4,  by  Luke  iii.  3,  and  twice  by 
Paul,  Acts  xiii.  24,  and  xix.  4,  "  the  baptism  of  repentance."  This  being 
admitted,  it  will  follow,  that  the  persons,  yea  all  the  persons,  whom 
John  baptized,  were  those  who  had  received  and  believed  his 
ministry  ;  and,  as  the  "  fruit"  of  their  conviction,  they  openly  pro- 
fessed repentance  toward  God,  and  faith  in  the  approaching  Saviour. 
Thus, 

Mr.  Erskine.  "John's  baptism  was  termed  the  baptism  of  repent- 
ance, and  baptism  to  repentance  ;  because  he  required  of  all,  whom  ho 
admitted  to  baptism,  a  profession  of  repentance,  and  exhorted  them  to 
such  a  conduct  as  would  demonstrate  their  repentance  genuine."  In 
Booth's  Paedobap.  Exam.  Vol.  II.  p.  241.  Ed.  2. 

Mr.  Scott.  "  It  does  not  appear  that  any  but  adults  were  baptized 
by  John  . . .  adult  Jews,  professing  repentance  and  a  disposition  to  become 
the  Messiah's  subjects,  were  the  only  persons  whom  John  admitted  to 
baptism."     Comment,  on  Matt.  iii.  5,  6. 

Mr.  Burkitt.  "  John's  baptism  was  the  baptism  of  repentance,  of 
which  infants  were  incapable."     Expos.  Notes  on  Matt.  xix.  13 — 15 


OF  THE  MODE  OF  JOHN'S  BAPTISM. 

Mr  reader  will,  no  doubt,  be  aware  that  the  ordinance  of  baptism  is 
administered  THREE  different  ways,  in  different  countries,  and  by 
different  bodies  of  Christians;  namely,  by  dipping — pouring — and 

Shall  make  my  work  as  brief  as  possible,  these  extracts  must  necessarily  be  short, 
but  care  shall  be  taken  to  give  the  real  meaning  of  every  writer  in  the  passages 
cited.  Their  brevity  can  form  no  objection ;  or  the  same  objection  might  be  made 
against  passages  cited  by  the  apostles  in  the  New  Testament. 


SCRIPTURE    GUIDE    TO    BAPTISM.  13 

sprinkling.  He  will  also  be  aware,  that  in  whatever  way  the  water 
be  employed,  it  cannot  take  away  sin.  No  spiritual  benefit  can  be  con- 
veyed by  any  one  mode  more  than  by  another ;  but,  notwithstanding 
this,  it  is  a  serious  and  interesting  question,  which  of  these  has  divine 
authority  1  How  did  the  harbinger  of  Christ,  having  God's  com.' 
mand  upon  the  subject,  administer  the  ordinance!  By  which  of 
these  modes  was  Jesus  baptized  ?  and  his  disciples  by  his  sanction  1 
There  can  be  but  one  mode  that  has  this  divine  authority  ;  a  devi- 
ation from  this,  is  a  deviation  from  the  revealed  will  of  God,  and  can  be 
nothing  better  than  a  mere  human  invention.  What  is  that  one 
authorized  mode  1  Will  the  Scriptures  afford  an  inquiring  mind  satis- 
faction on  this  subject?  No  doubt;  they  were  intended  for  that  pur- 
pose, on  this  as  well  as  on  every  other  subject,  in  which  our  obedience 
to  God  is  required. 

Turn  then  your  eye,  reader,  from  the  diversified  and  often  varying 
practices  of  men,  to  that  unerring  and  unchangeable  source  of  informa- 
tion, which,  in  these  pages,  we  propose  to  examine.  Two  inquiries 
here  suggest  themselves  : — 

I.  What  does  the  word  in  the  original  language,  employed  by  the 
Spirit  of  God  to  express  this  ordinance,  signify  1  Does  it  express  the 
action  of  dipping,  pouring,  or  sprinkling  ? 

II.  What  mode  do  the  circumstances  attending  the  ordinance  most 
evidently  favor  ? 

I.  To  express  the  action  by  which  this  ordinance  is  to  be  adminis- 
tered, the  word  so  chosen  is  BxtttI^cu  ;  which  our  translators  have  not 
rendered  into  English  by  a  verb  of  our  own  language  expressive  of  the 
same  action,  but  adopted  the  original  Greek  word,  which  with  us  is  to 
baptize.  To  obtain  therefore  the  sense  of  this  word,  we  will  turn  to  a 
Lexicon,  where  the  word  in  question  is  explained.*  The  following  is 
from  the  excellent  Greek  and  English  Lexicon  of  Dr.  John-  Jokes, 
which  gives  the  plain  sense  of  words  without  refining  or  accommo- 
dating : — 

"  BxTTTce,  I  dip  ; — I  dye,  stain. 

Bun-Ti^o),  I  plunge  ;  I  plunge  in  water,  dip,  baptize  ;  bury,  over- 
whelm. 

Bxttt&jusu,  lam  plunged  ;  plunge  myself  in  sorrow  ;  ubmit  to, 
suffer. 

BiTrrto-juz,  immersion,  baptism ,-  plunging  in  affliction." 

To  the  unlearned  reader  it  may  be  proper  to  observe,  that  the  first 
of  these  words  is  the  theme  or  root  of  the  three  following,  and  gives 
the  primary  idea  of  all ;  the  first  sense  of  which  is  to  dip.  The 
second  is  the  word  chosen  by  inspiration,  to  express  the  action  by 
which  the  ordinance  is  administered,  to  baptize,  i.  e.  to  plunge.     The 

*  We  might  here  call  to  our  assistance  lexicographers  and  other  learned  writers 
eHt  of  numbc  r ;  but  I  may  with  confidence  aflirin,  that  in  citing  one,  we  cite  every 
competent  authority  on  the  subject ;  for.  in  the  proper  and  primary  sense  of  the 
word  baptize,  learned  men  of  all  classes  and  countries  are  agreed,  as  I  shall  shew 
m  the  Appendix. 


14  SCRIPTURE    GUIDE    TO    BAPTISM. 

third  is  the  same,  in  the  passive  form,  used  by  our  Lord  respecting  his 
sufferings,  in  Matt.  xx.  22,  23,  and  Luke  xii.  50.  The  last  is  the 
Scripture  name  of  the  ordinance,  baptism  ,•  the  first  sense  of  which  is 
immersion. 

According  to  this  authority,  to  baptize,  is,  to  plunge,  to  plunge  in 
water,  to  dip  ;  and  then,  figuratively,  to  plunge  or  overwhelm,  as  in 
sorrow,  suffering,  or  affliction  ;  and  also,  that  baptism  is  immersion. 
I  refer  my  reader  to  the  Appendix,  at  the  end  of  this  pamphlet,  (Part 
II.)  for  a  confirmation  of  the  sense  here  given  ;  and  requesting  him 
to  associate  this  sense  with  the  words  baptize  and  baptism,  when  they 
occur  in  future  sections  of  Scripture,  in  order  to  observe  whether  that 
sense  harmonizes  with  other  statements  connected  with  the  ordinance, 
we  pass  on  to  notice 

II.  What  mode  do  the  circumstances  attending  the  ordinance,  as 
now  administered  by  John,  most  evidently  favor  1 

1.  We  should  notice  the  place  where  John  administered  this  ordi- 
nance. It  was  "  the  river  Jordan."  If,  in  reference  to  the  people  of 
Jerusalem,  a  situation  where  water  might  be  easily  obtained  for  sprink- 
ling or  pouring  was  what  John  required,  we  read  of  our  Lord  at  this 
place,  directing  the  man  that  was  born  blind  to  go  and  "  wash  in  the  pool 
of  Siloam  ;"  so  we  read  of  the  "  pool  called  Bethesda,"  and  "  the  brook 
Cedron  ;"  all  in  or  near  Jerusalem,  (and  we  read  of  others  in  the  Old 
Testament)  ;  and,  without  doubt,  at  some  of  them  the  penitent  Jews 
of  that  city  and  neighborhood  might  have  received  the  ordinance,  if 
such  were  the  mode  by  which  John  administered  it ;  and  it  cannot  rea- 
sonably be  imagined  he  would  have  required  those  persons  to  go  the 
distance  of  several  miles  for  the  convenience  of  the  river  Jordan :  more 
reasonable  to  suppose  he  would  have  baptized  in  every  town  and  village 
where  his  ministry  had  its  intended  effect ;  and,  especially,  at  or  near  the 
metropolis.  This  strongly  favers  the  opinion,  that  immersion  was 
his  mode.     Thus, 

Mr.  Towersox.  "  For  what  need  would  there  have  been  of  the 
Baptist's  resorting  to  great  confluxes  of  water, — were  it  not  that  the 
baptism — was  to  be  performed  by  an  immersion  ?  A  very  little  water, 
as  we  know  it  doth  with  us,  sufficing  for  an  effusion  or  sprinkling." 
In  Booth's  Psedobap.  Exam.  Vol.  I.  p.  209.  Ed.  2. 

2.  It  is  moreover  affirmed,  that  not  only  was  the  river  Jordan 
chosen  by  John  for  his  baptism,  but  Matthew  states,  the  people  "  were 
baptized  of  him  IN  Jordan,"  and  Mark  adds,  "  IN  the  riyer  of 
Jordan."  The  idea  of  going  ixto  the  water  of  a  river  for  the  pur- 
pose of  baptizing  ix  it,  by  sprinkling  on  the  face,  or  pouring  on  the  head, 
is  too  absurd  to  be  entertained. 

3.  John  also  states  himself,  "I  indeed  baptize  you  (sv  CMri,)  that  is, 
"  ix  water  ;"  not "  with  water,"  as  it  is  rendered  in  the  English  autho- 
rized version.  The  passage  was  translated  in  water,  in  some  of  the 
early  versions  of  the  New  Testament  into  our  language.  It  is  in  water 
in  the  Vulgate,  Syriac,  Arabic,  and  Ethiopic  versions  ;  it  is  so  rendered 
by  Montanus,  and  recently,  in  our  own  country,  by  that  pre-eminent 
scholar,  G.  Campbell,  (Principal  of  Marischal  College,  Aberdeen,)  whose 


SCRIPTURE    GUIDE    TO    BAPTISM.  15 

judicious  and,  in  my  opinion,  unanswerable  note  upon  the  place  I  will 
lay  before  my  reader. 

Mn.  Campbell.  ■  So  inconsistent  are  the  interpreters  last  mentioned 
[i.  e.  certain  Protestant]  that  none  of  them  have  scrupled  to  render  tv 
ret  Icpcf*v«,  in  Jordan,-  though  nothing  can  be  plainer  than  that,  if 
there  be  any  incongruity  in  the  expression  in  water,  this,  in  Jordan,  must 
be  equally  incongruous.  But  they  have  seen  that  the  preposition  in 
could  not  be  avoided  there,  without  adopting  a  circumlocution — which 
would  have  made  this  deviation  from  the  text  too  glaring.  The  word 
(Zxrri^vy,  both  in  sacred  authors  and  in  classical,  signifies  to  dip,  to 
plunge,  to  immerse,  and  was  rendered  by  Tertullian,  the  oldest  of  the 
Latin  fathers,  tingere  ;  the  term  used  for  deying  cloth,  which  was  by 
immersion.  It  is  always  construed  suitably  to  this  meaning  ;  thus  it  is, 
&  UxTi,  m  to)  Jc^slvh."  (that  is,  in  water,  in  the  Jordan.)  "  But  I 
should  not  lay  much  stress  on  the  preposition  &,  which,  answering  to 
the  Hebrew  (beth),  may  denote  with,  as  well  as  in,  did  not  the 
whole  phraseology,  in  regard  to  this  ceremony,  coxccr  ix  evixc- 
ix'g  the  same  thixg.  Accordingly,  the  baptized  are  said  to  arise, 
emerge,  or  asce?id,  ver.  16,  and  Acts  viii.  39,  from  or  out  of  the  water. 
When,  therefore,  the  Greek  word  [baptizo]  is  adopted,  rather  than 
translated  into  modern  languages,  the  mode  of  construction  ought  to  be 
preserved  so  far  as  may  conduce  to  suggest  its  original  import."  Let 
the  reader  seriously  considerwhat  follows.  "  It  is  to  be  regretted  that 
we  have  so  much  evidence  that  even  good  and  learned  men  allow  their 
judgments  to  be  warped  by  the  sentiments  and  customs  of  the  sect 
which  they  prefer.     The  true  partisan,  of  whatever  denomination, 

ALWAYS  INCLINES  TO  CORRECT  THE  DICTION  OF  THE  SPIRIT  BI  THAT 

of  the  parti."     Four  Gospels,  Note  on  Matt.  iii.  11. 

Tertulliax,  who  lived  within  a  century  after  the  apostle  John,  men- 
tions expressly  the  people  (quos  Joannes  in  Jordane  tinxit)  "  whom 
John  dipped  in  Jordan."     In  Stennetfs  Answer  to  Russen,  p.  144. 

Would  it  not  be  absurd  to  render  the  passage  "  John  baptized  with 
the  Jordan  1"  and  if,  of  necessity,  it  must  be  "  in  the  Jordan,"  then  it 
undeniably  follows,  it  must  be  "  in  water ;"  and  baptism  in  water  or 
in  a  river,  wherever  so  observed  throughout  the  world,  is  baptism  by 
immersion.  But  I  hope  to  satisfy  any  candid  inquirer  on  this  subject 
in  the  Appendix. 

Mr.  Hervey,  when  contending  that  zv  signifies  in,  adds,  "I  can 
prove  it  to  have  been  in  peaceable  possession  of  this  signification  for 
more  than  two  thousand  years."  "  Every  one  knows,"  he  observes  in 
another  place,  that  with  "  is  not  the  native,  obvious,  and  literal  mean- 
ing ;  rather  a  meaning  swayed,  influenced,  moulded  by  the  preceding  oi 
following  word."     Letters  to  Mr.  Wesley,  Let.  X.  and  II. 

Lightfoot  axd  Adam  Clarke.  "  That  the  baptism  of  John 
was  by  plungmg  the  body  (after  the  same  manner  as  the  washing 
unclean  persons — was)  seems  to  appear  from  those  things  which 
are  related  of  him ;  namely,  that  he  baptized  in  Jordan,  that  he  bap- 
tized in  Enon,  because  there  was  much  water  there"  4*.  In  A.  Clarke's 
Commentary,  at  the  end  of  Mark 


16  SCRIPTURE    GUIDE    TO    BAPTISM. 

Inference.  If,  then,  I  am  a  sincere  inquirer  after  the  will  of  God, 
and  disposed  to  gather  that  will  from  what  God  has  been  pleased  to 
reveal  in  his  word  for  that  purpose,  I  am  constrained,  from  the  foregoing 
Scriptures,  to  draw  the  following  inference,  namely,  '  that  John  baptized 
none  but  those  who  gave  him  satisfactory  evidence  of  being  conscious 
of  their  sin  and  guilt  before  God,  and  whom  he  exhorted  to  repent  and 
to  believe  in  Jesus ;  and  as  to  the  Mode,  that  he  immersed  them  in 
water,  in  the  Jordan? 


§  II.   The  Baptism  of  Jesus  Christ,  from  the  four  Evangelists. 

Our  Lord's  baptism  we  next  find  immediately  following  the  foregoing  account  of 
John.  This  place  attaches  to  it  infinite  interest,  by  the  infinite  dignity  of  the 
Person  baptized. 

Matt.  iii.  13.  Then  cometh  Jesus  from  Galilee  to  Jor- 
dan unto  John  to  be  baptized  of  him.  14.  But  John  for- 
bade him,  saying,  I  have  need  to  be  baptized  of  thee,  and 
comest  thou  to  me  ?  15.  And  Jesus  answering,  said  unto 
him,  Suffer  it  to  be  so  now  :  for  thus  it  becometh  us  to 
fulfil  all  righteousness.  Then  he  suffered  him.  Mark  i.  9. 
[Thus]  Jesus  came  from  Nazareth  of  Galilee,  and  was 
baptized  of  John  in  Jordan. 

Matt.  iii.  16.  And  Jesus,  when  he  was  baptized,  went 
up  straightway  out  of  the  water.  Mark  i.  10.  And — 
coming  up  out  of  the  water,  Luke  iii.  21.  and  praying,  the 
heaven  was  opened,  22,  And  the  Holy  Ghost  descended 
in  a  bodily  shape  like  a  dove  upon  him,  and  a  voice 
came  from  heaven,  which  said,  Thou  art  my  beloved  Son ; 
in  thee  I  am  well  pleased.  23.  And  Jesus  himself  began 
to  be  about  thirty  years  of  age. 

John  i.  32.  And  John  bare  record,  saying,  I  saw  the 
Spirit  descending  from  heaven  like  a  dove,  and  it  abode 
upon  him.  29.  36.  And  looking  upon  Jesus  as  he  walked, 
he  saith,  Behold  the  Lamb  of  God,  which  taketh  away  the 
sin  of  the  world !  34.  And  I  saw,  and  bare  record  that 
this  is  the  Son  of  God.  28.  These  things  were  done  in 
Bethabara,  where  John  was  baptizing. 


What,  my  pious  reader,  shall  we  say  of  the  Person  baptized  in  this 
case !  What  an  honor  is  hereby  attached  to  the  ordinance,  and  con- 
sequently to  all  that  duly  follow  the  example  of  the  Redeemer  in  it ! 

Let  the  man  who  slights  and  contemns  this  sacred  institution,  calling 
it  "  an  useless,  unmeaning  ceremony,  incapable  of  washing  away  sin, 
or  of  effecting  any  good,"  let  him  read  these  verses,  and  view  the  ha- 


SCRIPTURE    GUIDE    TO    BAPTISM.  17 

maculate  Sox  of  Gnn,  who  had  "no  sin"  to  wash  away,  proceeding 
from  Galilee  ciovvn  to  Jordan  "to  be  baptized."  Let  him  see  the  "Wis- 
dom of  God"  entering  the  streams,  and  bowing  beneath  them, 

"The  emblem  of  his  future  grave !" 

This,  we  should  suppose,  would  induce  a  different  sentiment  of  the 
ordinance,  and  silence  every  objection  to  the  practice  of  it.  And  if  a 
eight  of  CHRIST  in  Jordan  had  not  that  effect,  let  him  hear  and  see 
the  approbation  of  the  FATHER  and  SPIRIT  testified  on  this  very 
occasion,  and  immediately  upon  his  submission  to  this  sacred  rite. 
Never  was  an  ordinance  so  honored  !  Here  is  a  dignity  given  to  it 
infinitely  exceeding  any  of  the  rites  of  the  Old  Testament.  Each  Per- 
son of  the  sacred  TRINITY  is  specially  present,  and  each  Divide 
Persox  gives  it  the  testimony  of  his  approbation  !  The  blessed  Re- 
deemer submits  to  be  baptized ;  the  Father,  at  the  instant  of  his 
rising  from  the  water,  calls  him  his  beloved  Son,  in  whose  conduct  he 
was  well  pleased ,•  and  the  Ditine  Spirit,  at  the  same  instant,  de- 
scended upon  him  in  a  visible  form  !  O,  to  have  witnessed  this  scene, 
how  overwhelming !  Nothing,  since  the  commencement  of  time,  has 
equalled  in  sublimity  and  glory  this  wonderful  event. 

Four  things  are  to  be  noticed  in  this  place.  1.  The  Reason  why 
Christ  would  be  baptized ;  upon  which,  hear  the  celebrated  and  excellent 

Witsics.  "  Our  Lord  would  be  baptized,  that  he  might  conciliate 
authority  to  the  baptism  of  John — that  by  his  own  example,  he  might 
commend  and  sanctify  our  baptism — that  men  might  not  be  loath  to 
come  to  the  baptism  of  the  Lord,  seeing  the  Lord  was  not  backward 
to  come  to  the  baptism  of  a  servant — that,  by  his  baptism,  he  might 
represent  the  future  condition  both  of  himself  and  his  followers  ;  first 
humble,  then  glorious  ,•  now  mean  and  low,  then  glorious  and  exalted  ; 
that  represented  by  immersion,  this  by  emersion — and,  finally,  to 
declare  by  his  voluntary  submission  to  baptism,  that  he  would  not  delay 
the  delivering  up  of  himself  to  be  immersed  in  the  torrents  of  hell,  yet 
with  a  certain  faith  and  hope  of  emerging." — In  Feed.  Exam.  Vol.  I. 
page  147. 

2.  The  Time  chosen  for  fulfilling  the  promise  of  pouring  forth  the 
Spirit  upon  Christ.     This  is  noticed  and  improved  by  the  pious 

Doddribge.  "Jesus  had  no  sin  to  wash  away,  yet  he  was  bap- 
tized ;  and  God  owned  that  ordinance  so  far  as  to  make  it  the  season 
of  pouring  forth  the  Spirit  upon  him.  And  where  can  we  expect  this 
sacred  effusion,  but  in  a  conscientious  and  humble  attendance  upon 
divine  appointments  ]"     Fam.  Expos.     Improv.  of  the  place. 

3.  The  Language  of  Christ,  in  answer  to  John;  which  is  thus 
explained  by  an  esteemed  commentator: 

Mu.  Scott.  Thus  it  bec.ometh  us,  SfC.  "  We  never  find  that  Jesus 
6pake  of  himself  in  the  plural  number ;  and  it  must  therefore  be  allowed 
he  meant  John  also,  and  all  the  servants  of  God,  in  a  subordinate 
sense.  It  became  Christ,  as  our  surety  and  our  example,  perfectly  to 
fulfil  all  righteousness  ,•  it  becomes  us  to  walk  in  all  the  command- 
ments and  ordinances  of  God,  without  exeeption,  and  to  attend  on 

b2 


18  SCRIPTURE    GUIDE    TO    BAPTISM. 

every  divine  institution — as  long  as  it  continues  in  force.  Thus  far 
Christ's  example  is  obligatory."    Commentary  on  Matt.  iii.  13 — 15. 

4.  The  Circumstance  immediately  following  his  baptism,  namely, 
his  "  coming  up  OUT  OF  the  water,"  which  evidently  implies  that  he 
went  down  into  it,  (as  is  expressly  said  of  Philip  and  the  eunuch,  Acts 
viii.  38 ;)  a  circumstance  required  in  no  mode  of  baptism  but  immer- 
sion, and  hence  we  infer  that  Jesus  was  buried  or  immersed  in  the 
water.  To  this  mode  of  baptism  our  blessed  Saviour  plainly  alludes 
when  referring  to  his  overwhelming  sufferings,  in  Luke  xii.  50,  which 
we  shall  come  to  presently. 

Campbell's  Translation.  "Jesus,  being  baptized,  no  sooner  rose 
out  of  the  water  than  heaven  was  opened  to  him."  Four  Gospels, 
Matt.  iii.  16. 

Doddridge's.  "  And  after  Jesus  was  baptized  as  soon  as  he  ascended 
out  of  the  water,  behold,  the  heavens  were  opened  unto  him."    In  loco. 

Mackxight.  Jesus  "  submitted  to  be  baptized,  that  is,  buried  under 
the  water  by  John,  and  to  be  raised  out  of  it  again,  as  an  emblem  of  his 
future  death  and  resurrection."  Apostol.  Epis.  Note  on  Rom.  vi.  4. 

Bishop  Taylor.  "  The  custom  of  the  ancient  churches  was  not 
sprinkling,  but  immersion ;  in  pursuance  of  the  sense  of  the  word  in 
the  commandment  and  the  example  of  our  blessed  Saviour."  In  Peed. 
Exam.  Vol.  I.  p.  199. 

I  never,  my  reader,  can  think  of  the  baptism  of  this  glorious  and 
divine  Person — the  Son  of  God — the  Lord  from  heaven — the  righteous 
Judge  of  the  last  day — the  Author  of  our  salvation,  and  the  Giver  of 
eternal  life,  but  with  feelings  of  the  deepest  interest.  We  observe  him 
here  proceeding  on  his  long  journey,  (for  Nazareth  was  three  days' 
journey  from  Jerusalem,  and  not  less  from  Bethabara,)  the  object  of 
which  is,  "  to  be  baptized."  We  observe  him  admitting  of  no  argu- 
ment against  his  submission  to  that  rite ;  and  we  ought  never  to  forget 
how  he  associated  his  people,  his  followers,  with  himself,  "  thus  it  be- 
cometh  us  !"  the  servant  as  well  as  the  Lord,  the  members  as  well  as 
the  Head,  "  to  fulfil  all"  practical  "  righteousness ;"  all  that  God  en- 
joins and  requires.  How  strong  i3  the  obligation  to  realize  what  the 
Saviour  here  intended  !  Who  will  not  concur  in  the  pious  decision  of 
Mr.  Polhill  1  "  the  pattern  of  Christ  and  the  Apostles  is  more  to  me 
than  all  the  human  wisdom  in  the  world."  Nor  can  any  one  deny  me 
the  following 

Inference.  The  Baptism  of  Jesus,  as  an  Example,  is  fulfilled  in  the 
baptism  of  a  Believer  by  Immersion,  and  in  no  other  case. 


§  III.  Christ  Baptizing,  by  his  Disciples,  in  Judea. 

This  is  the  only  mention  of  our  Lord's  baptizirTe,  or  of  the  disGiples  by  his 
authority  and  direction,  during  his  corporeal  presence  with  them;  and,  conse- 
quently, it  claims  our  very  serious  attention. 

John  iii.  22.     After  these  things    came  Jesus  and  his 
disciples  into  the  land  of  Judea  ;  and  there  he  tarried  with 


SCRIPTURE    GUIDE    TO    BAPTISM.  19 

them  and  baptized.  26.  And  they  came  unto  John,  and 
said  unto  him,  Rabbi,  he  that  was  with  thee  beyond  Jor- 
dan, to  whom  thou  barest  witness,  behold,  the  same  bap- 
tizeth,  and  all  men  come  to  him.  27.  John  answered  and 
said,  A  man  can  receive  nothing,  except  it  be  given  him 
from  heaven.  30.  He  must  increase,  but  I  must  decrease. 
Chap.  iv.  1.  When,  therefore,  the  Lord  knew  how  the 
Pharisees  had  heard  that  Jesus  made  and  baptized  more 
disciples  than  John,  2.  (Though  Jesus  himself  baptized 
not,  but  his  disciples,)  3.  He  left  Judea,  and  departed  again 
into  Galilee. — x.  40.  And  [he]  went  away  again  beyond 
Jordan,  into  the  place  where  John  at  first  baptized  ; — 42. 
And  many  believed  on  him  there. 


The  import  of  this  passage  is  simply  this,  "  Jesus  went  into  the  land 
of  Judea  and  baptized  certain  disciples, — many  hearing  of  him,  and 
remembering  what  John  had  preached  concerning  him,  ilocked  to  him, 
— and  soon  it  was  generally  known  and  said,  as  the  happy  fruit  of  his 
labors,  '  That  Jesus  made  and  baptized  more  disciples  than  John  / 
upon  which  the  Saviour  departed,  and  went  into  Galilee.  He  again, 
however,  visited  this  interesting  place,  and  many  more  believed  .n  him 
there." 

The  only  thing  to  be  noticed  here,  and  it  is  certainly  of  some  im- 
portance as  to  our  first  inquiry,  is  this,  that  Christ  made  disciples 
before  he  baptized  them.  He  did  not  begin  by  baptizing,  and  afterwards 
instructing ;  but  he  first  taught  them  his  gospel,  and  they  believing 
and  embracing  his  word,  are  thereby  "  made  his  disciples ;"  and  hence 
they  are  said  to  "  come  to  him,"  to  conform  to  his  commandments,  and 
then,  secondly,  he  baptized  them.  As  this  is  all  the  Evangelists  have 
recorded  respecting  Christ  baptizing,  through  the  whole  of  his  ministry, 
this  is,  consequently,  all  in  which  the  Practice  of  Christ  is  given  for 
the  guide  of  his  people.  What  wc  are  to  understand  by  "  disciples," 
or  "  making  disciples,"  is  thus  described  by 

Mr.  Owes.  "By  the  disciples  of  Christ,  I  intend  them,  and  them 
only,  who  profess  faith  in  his  person  and  doctrine,  &c.  This  is  the 
method  of  the  gospel,  that  first  men,  by  the  preaching  of  it,  be  made 
disciples,  or  be  brought  unto  faith  in  Christ,  and  then  to  be  taught 
to  do  and  observe  whatever  he  commands."  In  Paed.  Exam.  Vol.  II. 
p.  275,  and  287. 

Mu.  Baxter.    "A  disciple  and  a  Christian  are  all  one."  Ibid.  p.  288. 

Our  Lord,  however,  may  be  heard  for  himself,  as  to  what  is  intended 
by  his  disciples :  "  Whosoever  doth  not  bear  his  cross,  and  come 
after  me,  cannot  be  my  disciple."  Luke  xiv.  27.  Whatever,  there- 
fore, may  be  said  in  favor  of  infant  baptism,  it  cannot  be  said,  that 
either  Christ's  Example  or  Practice  affords  it  any  support;  and  we 
shall  presently  come  to  his  Command  on  the  subject.  But,  in  passing 
from  noticing  the  Practice  of  Jesus,  let  me  cite  the  words  of  one  of  the 


20  SCRIPTURE    GUIDE    TO    BAPTISM. 

most  eminent  Paedobaptist  Commentators  on  the  Bible  England  ha» 
ever  witnessed : — 

Mr.  Scott.     "  The  baptism  of  Jesus  was,  doubtless,  of  adults  alone." 
Commentary,  on  John  iii.  22 — 24. 


§  IV.  John's  last  Baptizing,  in  Mnon. 

The  next  passage  we  find  on  our  subject,  is  contained  in  few  words.    It  is,  how- 
ever, of  powerful  import  relative  to  the  Mode. 

John  iii.  23.  And  John  also  was  baptizing  in  iEnon, 
near  to  Salim,  because  there  was  much  water  there ;  and 
they  came  and  were  baptized. 


Of  the  Persons  here  alluded  to,  as  baptized  by  the  Harbinger  of  the 
Redeemer,  nothing  is  said  descriptive  of  them,  except  that  "  they  came" 
to  John,  as  the  penitent  Jews  had  before  done  at  Jordan,  and,  like  them, 
"  were  baptized  ;"  which  fairly  implies,  that  it  was  their  own  voluntary 
act  thus  to  seek  this  holy  rite;  and  if  so,  they  must  have  been  pre- 
viously instructed. 

But,  in  reference  to  our  inquiry  on  the  Mode  of  baptism,  this  passage 
is  of  great  weight.  We  have  here  the  Reasox  assigned,  on  account 
of  which  John  chose  the  place  where  we  now  find  him  pursuing  the 
object  in  which  he  is  divinely  employed.  He  is  baptizing  in  JEnon, 
"  because  there  was  MUCH  WATER  there."  No  candid  Christian,  I 
think,  can  object  to  the  following 

Inference.  If  John  chose  a  place  for  the  purpose  of  baptizing,  on 
account  of  one  circumstance,  necessary  for  that  ordinance,  namely, 
"  because  there  was  much  water  there,"  then  his  Mode  of  baptism  re- 
quired much  water :  But  much  water  is  not  necessary  for  any  Mode 
of  baptism  but  Immersion,  and  hence,  without  doubt,  that  was  his 
practice.  The  same  inference  was  drawn,  with  as  little  doubt,  by  the 
illustrious  Pa^dobaptists  following : — 

Calvix.  "  From  these  words,  John  iii.  23,  it  may  be  inferred,  that 
baptism  was  administered,  by  John  and  Christ,  by  plunging  the  whole 
body  under  water."     In  Psed.  Exam.  Vol.  I.  p.  194. 

Whitbt.  "  0«  CJxta  ttokxx  »v  &tw,  Because  there  was  much  water 
there,  in  which  their  whole  bodies  might  be  dipped  ;  for  in  this  manner 
only  was  the  Jewish  baptism  performed,  by  a  descent  into  the  water, 
Acts  viii.  38,  and  an  ascent  out  of  it,  ver.  39,  and  a  burial  in  it.  Rom. 
vi.  3,  4.  Colos.  ii.  1 2."  Annot.  on  the  place.  See  Lightfoot  and  A. 
Clarke,  at  p.  16. 

My  reader  scarcely  need  be  told,  that  those  who  practise  sprinkling 
never  go  to  rivers,  or  places  of  much  water,  to  administer  the  ordi- 
nance; and,  if  they  should  do  so,  the  great  quantity  of  the  water 
could  not  be  assigned  as  the  reason  for  choosing  such  places ;  because, 
in  their  Mode,  a  very  small  quantity  only  is  required.     Not  much 


SCRIPTURE    GITIDK    TO    BAPTISM.  2 

candor  is  necessary  to  admit  the  truth  so  plainly  conveyed  as  in  this 


§  V.  References  of  Jesus  Christ  to  John,  his  Baptism,  and  Success, 
As  tho  passage  in  the  preceding  section  contains  the  last  record  of  John's  bap- 
tizing, it  appears  proper  to  follow  it  by  the  testimony  Jesus  bore  to  his  Harbinge* 
and  his  labors. 

Luke  vii.  24.  And  when  the  messengers  of  John  were 
departed,  he  began  to  speak  unto  the  people  concerning 
John.  What  went  ye  out  into  the  wilderness  for  to  see  ? 
26.  A  prophet?  Yea,  I  say  unto  you,  and  more  than  a 
prophet.  Matt.  xi.  10.  For  this  is  he  of  whom  it  is  writ- 
ten, Behold,  I  send  my  messenger  before  thy  face,  which 
shall  prepare  thy  way  before  thee.  1 1.  Verily  I  say  unto  you, 
Among  them  that  are  born  of  women,  there  hath  not  arisen 
a  greater  than  John  the  Baptist.  John  v.  35.  He  was  a 
burning  and  a  shining  light. 

Mark  xi.  29.     And  Jesus  answered  and  said  unto  them, 

will  also  ask  you  one  question.  30.  The  baptism  of 
John,  was  it  from  heaven,  or  of  men?  answer  me.  31. 
And  they  reasoned  with  themselves,  saying,  If  we  shall 
say,  From  heaven ;  he  will  say,  Why  then  did  ye  not  be- 
lieve him  ?  32.  But  if  we  shall  say,  Of  men  :  (all  the  peo- 
ple will  stone  us  :  Luke  xx.  6,)  they  feared  the  people  ; 
for  all  men  counted  John,  that  he  was  a  prophet  indeed- 
33.  And  they  answered  and  said  unto  Jesus,  We  cannot  tell. 

Luke  vii.  29.  And  all  the  people  that  heard  him,  and 
the  publicans,  justified  God,  being  baptized  with  the  bap- 
tism of  John.  30.  But  the  Pharisees  and  lawyers  rejected 
the  counsel  of  God  against  themselves,  being  not  baptized 
of  him. 


Here  observe,  1.  The  Redeemer,  in  the  first  of  these  passages,  gives 
John  a  pre-eminence  above  all  the  servants  of  God,  of  the  former  dis- 
pensation ;  not  excepting  Abraham,  Moses,  or  Isaiah.  His  revelations 
were  more  signal ;  his  preaching  of  more  vital  importance,  and  his  suc- 
cess greater.     Thus  was  he  more  than  a  prophet. 

*  The  answer  that  some  have  made  that  the  words,  "  much  water,"  should  be 
K  many  waters,"  and  refer  to  many  shallow  streams,  is  sufficiently  answered  by 
the  learned  Paedobaptist  Expositor,  who  thus  renders  and  explains  the  passage: — 

Doddridge.  "John  was  also  at  that  time  baptizing  at  JEnon;  and  he  parti- 
cularly chose  that  place,  because  there  was  a  great  quantity  of  water  there,  which 
made  it  very  convenient  for  his  purpose."  "  Nothing,  surely,  can  be  more  evident, 
than  that  [vSara  TroXAa]  many  waters,  signifies  a  large  quantity  of  water,  it  being 
•ometimes  used  for  the  Euphrates.  Jer.  liTl3.  (Septuagint.')  To  whjch,  I  suppose^ 
there  may  be  an  allusion,  Rov.  xvii.  1.  CompareEzek.  xliii.  2,  and  Rev.  i.  15;  xiv. 
2;  xix.  6;  where  the  voire  of  many  waters  does  plainly  signify  the  roaring  of  a 
high  sea."    Futn.  Expos.  Paraph.,  and  Note  on  the  Place. 


22  SCRIPTURE    GUIDE    TO    BAPTISM. 

2.  From  the  question  which  the  Redeemer  proposed  to  the  Jews, 
Whether  the  baptism  of  John  was  from  heaven  or  of  men  1  in  order  to 
convict  them  of  their  guilt  in  treating  John's  labors  as  they  had  done , 
it  will  evidently  follow,  that  it  was  "  From  heaven."  Had  John's  bap- 
tism been  borrowed  from  Jewish  proselyte  baptism,  it  would  have  been 
of  men,  (for  that  is  unknown  in  the  word  of  God,)  and  then  the  ques- 
tion might  have  been  answered  without  hesitation,  and  the  design  of 
our  Lord,  in  that  case,  could  not  have  been  realized. 
*  3.  The  common  people,  who  heard  John's  ministry,  (the  Saviour 
adds,)  "justified  God,"  i.  e.  approved  of  the  Divine  conduct  in  John's 
ministry  and  baptism  ;  and  this  they  evinced  in  "  being  baptized  with 
the  baptism  of  John ;"  while  classes  of  higher  religious  repute,  "  the 
Pharisees  and  lawyers,"  in  contempt  of  this  messenger  of  God,  and  his 
message  too,  "  rejected  the  counsel  of  God  against  themselves,  being  not 
baptized  of  him."  Here  our  Lord  plainly  indicates  that  the  ordinance 
of  Baptism  was  a  part  of  "  the  counsel  of  God,"  i.  e.  his  mind  and  will ; 
and,  as  far  as  this  rite  is  contemned,  so  far  the  counsel  of  God  is 
"  rejected ;"  and  it  is,  emphatically,  "  against  themselves"  who  thus 
oppose  what  God  enjoins. 

Inference.  If  John,  who  was  but  a  man,  is  to  be  so  highly  regarded, 
and  his  baptism  considered  "  the  counsel  of  God  ;"  so  that  neglect  of  it 
Ihus  meets  the  marked  disapprobation  of  our  Redeemer  ; — how  much 
more  may  the  Divine  indignation  be  expected  on  them  who  slight  this 
sacred  ordinance  in  that  still  more  interesting  form,  in  which  we  shall 
presently  find  it, — enjoined  by  Hix,  whose  name  is  written  "  King  of 
kings,  and  Lord  of  lords  !"  Surely  I  may  add,  "If  they  escaped  not 
who  refused  him  that  spake  on  earth,  much  more  shall  not  we  escape? 
if  we  turn  away  from  Him  that  speaketh  from  heaven  /"  Heb.  xii.  25. 


$  VI.    Christ  represents  his  Sufferings  under  the  Figure  of  *a 
Baptism." 

Matt.  xx.  22.  But  Jesus  answered  and  said,  Ye  know 
not  what  ye  ask.  Are  ye  able  to  drink  of  the  cup  that  I 
shall  drink  of,  and  to  be  baptized  with  the  baptism  that  ) 
am  baptized  with?  They  say  unto  him,  We  are  able. 
23.  And  he  said  unto  them,  Ye  shall  drink  indeed  of  my 
cup,  and  be  baptized  with  the  baptism  that  I  am  baptized 
with :  but  to  sit  on  my  rio;ht  hand,  and  on  my  left,  is  not 
mine  to  give,  but  it  shall  be  given  to  them  for  whom  it  is 
prepared  of  my  Father. 

Luke  xii.  50.  But  I  have  a  baptism  to  be  baptized  with ; 
and  how  am  I  straitened  till  it  be  accomplished  ! 


Our  Lord,  in  these  affecting  and  impressive  passages,  is  referring  to 
the  greatness  of  his  approaching  sufferings, — and,  by  a  metaphor,  he 
calls  them  "  a  Baptism."     An  interesting  question  from  hence  arises 


SCRIPTURE    GUIDE    TO    BAPTISM.  23 

in  reference  to  our  second  inquiry,  Does  sprinkling  a  little  water  on 
the  face,  or  being  totally  immersed  and  overwhelmed  in  a  large  quan- 
tity, most  appropriately  exhibit  an  image  of  the  severity  of  the  suffer- 
ings of  Christ  ?  The  following  extracts  will,  I  have  no  doubt,  contain 
my  reader's  opinion  : — 

Doddridge  thus  paraphrases  the  places  :  "  Are  you  able  to  drink 
of  the  bitter  cup  of  which  I  am  now  about  to  drink  so  deep,  and  to  be 
baptized  with  the  baptism,  and  plunged  into  that  sea  of  sufferings  with 
which  I  am  shortly  to  be  baptized,  and,  as  it  were,  overwhelmed  for  a 
time  !"  "  I  have,  indeed,  a  most  dreadful  baptism  to  be  baptized  with  ; 
and  I  know  that  I  shall  be  shortly  bathed,  as  it  were,  in  blood,  and 
plunged  in  the  most  overwhelming  distress."  Fam.  Expos,  on  the 
places. 

Witsius.  "  Immersion  into  the  water,  is  to  be  considered  by  us,  as 
exhibiting  that  dreadful  abyss  of  Divine  justice,  in  which  Christ,  for 
our  sins,  was  for  a  time,  as  it  were,  absorbed  ;  as  in  David,  his  type,  he 
complains,  Psalm  Ixix.  2,  I  am  come  into  deep  waters,  where  Ike 
Jloods  overflow  me."     CEcon.  of  the  Cov.  L.  IV.  C.  xvi.  §  26. 

Mr.  James  Hervey  expresses  himself,  on  this  subject,  with  great 
energy.  "He  longed,  (beneficent,  blessed  BEING  !)  he  longed  for  the 
fatal  hour.  He  severely  rebuked  one  of  his  disciples  who  would  have 
dissuaded  him  from  going  as  a  volunteer  to  the  cross.  He  was  even 
straitened,  under  a  kind  of  holy  uneasiness,  till  the  dreadful  work  was 
accomplished;  till  he  was  baptized  with  the  baptism  of  his  sufferings, 
bathed  in  blood,  and  plunged  in  death!"  Theron  and  Aspasio,  Vol. 
II.  Let.  7. 

"  Sir  H.  Tiielawxet,  under  whose  impressive  ministry,"  says  the 
late  amiable  Mr.  Dore,  of  London,  "  my  first  religious  feelings  were 
invigorated,  referring  to  those  words  of  our  Lord,  exclaimed  to  this 
effect:  'Here,  I  must  acknowledge,  our  Baptist  brethren  have  the 
advantage :  for  our  Redeemer's  sufferings  must  not  be  compared  to  a 
few  drops  of  water  sprinkled  on  the  face,  for  he  was  plunged  into  dis- 
tress, and  his  soul  was  environed  with  sorrows.'  "  Sermons  on  Bap- 
tism, by  J.  Dore,  p.  39, 

Inference.  If  our  Lord  intended  the  ordinance  of  baptism  to  exhibit 
an  image  of  the  overwhelming  sorroivs  of  his  soul,  in  the  garden  and 
on  the  cross,  his  intention  is  frustrated  by  the  change  of  immersion  into 
sprinkling  !  And  if  this  be  admitted,  (and  it  cannot  be  denied,)  what 
devout  Christian  can  think  of  this  change  but  with  deep  regret  I 


§  VII.  THE  COMMISSION 

Which  our  Lord  gave  his  Apostles  about  the  time  of  his  Ascension  into 
Heaven,  containing  the  formal  Institution  of  Christian  Baptism. 

We  have  already  seen  that  Baptism,  as  a  New  Testament  ordinance,  was  insti- 
tuted of  God.  and  enjoined  upon  John  as  the  herald  and  precursor  of  Christ.  It  is 
evident,  also,  that  John  administered  it  upon  an  admitted  or  professed  acknow- 
ledgment of  faith  "  in  him  who  was  to  come  after  him."  Acts  xix.  4.  But 
after  our  Redeemer  had  come,  and  finished  his  work,  an  alteration  was  neces- 
•a*y  in  this  particular  circumstance.    None  on  earth,  but  Jesus,  could  mak«  that 


24  SCRIPTURE    GUIDE    TO    BAPTISM. 

alteration;  and  he, as  Head  and  Lord  of  the  church,  now  does  it;  requiring  it  te 
be  administered  from  this  hour,  "  In  the  name  of  the  Father,  and  of  the  Son.  and 
of  the  Holy  Ghost."  This  I  consider  as  a  renewed  institution  of  rhe  same 
sacred  rite,  altered  only  in  its  reference  to  the  coming  of  Christ  10  set  up  his  king- 
dom. And,  what  adds  greatly  to  the  solemnity  of  it  in  this  renewed  form,  our 
Lord  delayed  its  institution  till  his  last  moments  on  earth,  and  then  united  it  with 
his  final  parting  and  solemn  charge,  given  by  Matthew  and  Mark  in  the  verses 
following. 

Matt,  xxviii.  16.  Then  the  eleven  disciples  went  away 
into  Galilee,  into  a  mountain  where  Jesus  had  appointed 
them.  18.  And  Jesus  came  and  spake  unto  them,  saying, 
All  power  is  given  unto  me  in  heaven  and  in  earth.  19. 
Go  ye,  therefore,  and  teach  all  nations,  baptizing  them  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost:  20.  Teaching  them  to  observe  all  things  whatso- 
ever I  have  commanded  you :  and,  lo,  I  am  with  you 
always,  even  unto  the  end  of  the  world.     Amen. 

Mark.  xvi.  15.  And  he  said  unto  them,  Go  ye  into  all 
the  world,  and  preach  the  gospel  to  every  creature.  16. 
He  that  believeth,  and  is  baptized,  shall  be  saved  ;  but  he 
that  believeth  not,  shall  be  damned.  19.  So  then,  after 
the  Lord  had  spoken  unto  them,  he  was  received  up  into 
heaven,  and  sat  on  the  right  hand  of  God. 


How  solemn  and  interesting  was  this  occasion  !  The  Redeemer  had 
undergone  the  baptism  of  his  sufferings,  last  described — he  had  been 
bathed  in  blood  in  the  garden  ! — he  had  sunk  into  death  on  the  cross 
under  floods  of  wrath,  due  to  mankind  !  But  now  he  is  risen  triumph 
ant,  and  is  about  to  ascend  to  his  glory. 

He  had  appointed  his  disciples  to  meet  him  on  a  mountain  of  Galilee 
where  he  was  to  give  them  his  last  most  solemn  and  important  charge 
contained  in  the  verses  above.  The  interesting  hour  is  come  ;  we  maj 
be  sure  the  disciples  are  eager  to  catch  every  word  from  their  ascending 
Lord,  and  that  he  would  give  them  his  directions  in  the  plainest  lan- 
guage possible. 

He  begins  by  encouraging  their  sorrowful  minds,  with  a  view  of  hia 
supreme  power  in  heaven  and  earth — in  heaven,  to  give  them  the  Holy 
Spirit;  to  employ  the  angels  in  their  behalf;  and,  finally,  to  bestow  the 
kingdom  of  heaven  upon  them.  So  he  had  all  power  in  earth,  tc 
gather  his  church  out  of  all  nations  ;  to  subdue  or  restrain  his  enemies , 
and  to  reign  over  and  dwell  with  his  people  as  Lord  and  King  of  Zion 

Hence  the  Saviour  gives  them  the  "  Com^iissiox"  for  preaching  and 
baptizing,  which  you,  my  reader,  cannot  too  attentively  consider.  If 
you  conceive  there  is  any  obscurity  in  the  one  Evangelist,  the  othei 
will  explain  him ;  and  this  explanation  you  will,  no  doubt,  esteem  pre- 
ferable to  ten  thousand  criticisms.  By  uniting  the  words  of  both, 
they  may  be  thus  disposed:  "Go  ye,  therefore,  into  aU  the  world; 
"  (each  all  nations,  and  preach  the  gospel  to  every  creature  .-  him  that 


SCRIPTURE    GUIDE    TO    BAPTISM.  25 

"  bclkveth  baptize,  in  the  name  of  the  Father,  and  of  the  Son,  and  of 
"  the  Holy  Ghost,  and  he  shall  be  saved ;  but  he  that  believeth  not 
"  shall  be  damned." 

Our  great  Legislator,  who  only  has  right  to  enact  laws  for  his  church, 
(o  whom  we  must  submit,  and  who  will  have  nothing  taken  away  from, 
or  added  to  his  word,  Rev.  xxii.  19,  has  here  described  to  his  apostles 
the  person  to  whom  they  are  to  administer  this  his  ordinance,  namely, 
the  believer;  the  person  who  shall  cordially  believe  the  gospel  which 
they  shall  preach.  And  if  we  allow  him  to  have  expressed  his  mind 
clearly  and  fully,  he  restricts  the  ordinance  to  the  believer  alone.  He 
luis  given  no  direction  to  admit  any  other  to  it ;  and  who  will  dare  to 
speak  where  He  is  silent'?  Who  shall  enlarge  or  extend  the  limits  He 
has  prescribed  ]  or,  who  will  dare  to  go  beyond,  or  attempt  to  remove, 
the  boundaries  He  has  fixed  and  established  ?  Surely  the  mind  of  a 
true  disciple  recoils  at  the  thought !  Let  us  now  hear  the  remarks  of 
some  eminent  Paedobaptist  writers  on  these  passages : — 

Mr.  Archibald  Hall,  Predecessor  of  Mr.  Waugh,  of  London. 
"  How  grand  and  awful  is  that  weighty  preface  to  the  institution  of 
Christian  baptism  !  Matt,  xxviii.  18,  19.  Who  is  that  daring,  inso- 
lent worm,  that  will  presume  to  dispute  the  authority,  or  change  the  ordi- 
nances of  HIM  who  is  given  to  be  head  over  all  things  to  the  church  1 
The  solemnity  of  this  ordinance  is  complete ;  and  all  the  purposes  of 
its  institution  are  secured  by  the  authority  and  blessing  of  Christ.  His 
laws  are  not  subject  to  any  of  those  imperfections  which  are  attendants 
of  the  best  contrived  systems  among  men,  and  frequently  need  expla- 
nations, amendments,  and  corrections.  It  is  most  dangerous  and  pre- 
sumptuous to  add  any  ceremony,  or  to  join  any  service,  on  any  pre- 
tence, unto  Heaven's  appointment."*  Gospel  Worship,  Vol.  I.  p. 
325,  326. 

Saurijt.     "  In  the  primitive  church,  instruction  preceded  baptism 
agreeable  to  the  order  of  Jesus  Christ,  Go,  teach  all  nations,  baptizing 
them,"  &c.     In  Paed.  Exam.  Vol.  II.  p.  274. 

Mr.  Baxter  has  a  very  forcible  passage  on  the  same  place.  "  Go, 
disciple  me  all  nations,  baptizing  them.     As  for  those  who  say  they 


*  Mr.  Simeon,  of  Cambridge,  has  given  us  a  skeleton  of  a  sermon  on  this  Com- 
mission of  Christ,  in  which  he  proposed  to  consider,  "I.  The  authority  he  claimed. 
11.  The  commission  he  gave  to  his  Apostles.  1.  They  were  to  teach  all  nations. 
2.  They  were  to  baptize  their  converts  in  the  name  of  the  sacred  Three."  Then, 
ke  adds,  "  But  though  they  first  taught  adults,  and  then  baptized  them,  they 
[IE  VERSED  this  order  with  respect  to  infants." 

On  reading  this  last  sentence,  the  inquirer  with  surprise  might  ask,  Who  re- 
versed this  order  ?  The  answer  here  is,  the  Apostles.  Reversed  what  order  ?  The 
answer  is,  the  order  of  Jesus  Christ ;  lfirst,  to  teach,  and  second,  to  baptize.'  Awful 
thought !  that  mortal  worms  should  presume  to  alter  the  institutions  of  the  Lord  of 
Glory  ;  yea,  to  reverse  the  order  He  ordains  ! 

Here  is  a  candid  confession  that  the  order  of  Jesus  Christ  is  "reversed,  with  re- 
spect to  infants."    A  fact,  alas  !  too  plain  to  be  denied. 

Wk.h  respect  to  the  Apostles,  however,  the  charge  is  not  true.  They  never  ee- 
versed  any  order  or  appointment  of  Christ.  He  enjoined  upon  them,  in  his  last 
words,  to  "teach  men  to  observe  whatsoever  he  had  commanded  them;"  and  any 
qddins  or  tuking  away,  to  say  nothing  of  reversing,  he  solemnly  prohibited.  Rev. 
xxii.  IS,  19.  The  order  of  Christ  is  reversed,  but  it  was  not  till  the  Apostles  and 
primitive  Disciples  were  long  in  the  dust;  as  I  shall  show  in  the  Appendix. 

c 


26  SCRIPTURE    GUIDE    TO    BAPTISM. 

are  discipled  by  baptizing,  and  not  before  baptizing,  tbey  speak  not  the 
sense  of  the  text  •,  nor  that  which  is  true  or  rational ;  else,  why  should 
one  be  baptized  more  than  another  ] — This  is  not  like  some  occasional 
historical  mention  of  baptism ;  but  it  is  the  very  commission  of  Christ 
to  his  apostles,  for  preaching  and  baptizing ;  and  purposely  expresseth 
their  several  works  in  their  several  places  and  order.  Their  first  task 
is,  by  teaching,  to  make  disciples,  which  are,  by  Mark,  called  believers. 
The  second  work  is,  to  baptize  them,  whereto  is  annexed  the  promise 
of  their  salvation.  The  third  work  is,  to  teach  them  all  other  things 
which  are  afterwards  to  be  learned  in  the  school  of  Christ.  [Observe 
what  follows.]  To  contemn  this  order,  is  to  renounce  all  rules  of  order  ; 
for  where  can  we  expect  to  find  it,  if  not  here  1  I  profess,  my  conscience 
is  fully  satisfied  from  this  text,  that  it  is  one  sort  of  faith,  even  saving, 
that  must  go  before  baptism  ;  and  the  profession  whereof,  the  minis- 
ter must  expect."  In  Psed.  Exam.  Vol.  II.  p.  270.  See  also  other 
authors  below.* 


CONCLUSION  OF  THE  FOUR  GOSPELS. 

The  last  Scriptures  we  cited,  close  the  information  which  the  Four 
Gospels  afford  us  on  the  subject  of  Baptism.  Before  we  pass  to  the 
subsequent  books,  I  beg  to  remind  the  reader,  that  we  have  had  before 
us  the  practice  of  John;  and  the  Example,  Practice,  and  Command  of 
our  Lord  Jesus  Christ.  As  yet,  we  have  not  met  with  a  single  passage 
or  word,  which  can  fairly  be  interpreted  as  indicating  that  any  persons 
should  receive  this  ordinance,  or  are  proper  subjects  for  it,  but  those 
who  have  been  first  taught  the  gospel,  and  who  profess  to  believe  it. 

But  I  am  most  anxious  to  impress  on  the  attention  of  an  inquirer 
the  words  of  Jesus  in  the  Commission,  which  we  have  just  read.  Re- 
member, reader,  that  this  Jesus  is  to  be  our  Judge  at  the  last  great  and 
awful  day ;  and  that  He  will  not  judge  us  according  to  the  opinions  or 
practices  of  men,  but  according  to  his  own  word.  Upon  this  command 
of  our  Saviour,  I  would,  therefore,  beg  briefly  to  add,  and  leave  to  the 
reader's  deliberate  meditations  : — 

1.  That  we  have  here  the  enactment  of  the  Divike  Law,  in  refer- 
ence to  Baptism :  and  this  Law  we  find  delivered  in  language  the  most 
solemn,  and  in  circumstances  the  most  interesting  and  affecting. 

*  Jerome,  the  most  learned  of  all  the  Latin  Fathers.  "  They  first  teach  all  the 
nations;  then  when  they  are  taught,  they  baptize  them  with  water;  for  it  cannot 
be  that  the  body  should  receive  the  sacrament  of  baptism,  unless  the  soul  has  be- 
fore received  the  true  faith."    In  Gale's  Reflections  on  Wall,  p.  319. 

Poole's  Contincators  :  "  Go  ye,  there/ore,  and  teach  all  nations.  The  Greek 
is,  make  disciples  all  nations:  but  that  must  be  first  by  preaching  and  instructing 
them;  and  Mark  expounds  it,  Go  ye  into  all  the  world,  and  preach  the  gospel  to 
every  creature ;  that  is,  to  every  reasonable  creature  capable  of  hearing  and  re- 
ceiving it.  I  cannot  be  of  their  mind  who  think  that  persons  may  be  baptized 
before  they  be  taught :  we  want  precedents  of  any  such  baptisms  in  Scripture." 
Annot.  in  loc. 

Calvin.  "Because  Christ  requires  teaching  before  baptizing,  and  will  have 
believers  only  admitted  to  baptism,  baptism  does  not  seem  to  be  rightly  adminis- 
tered, except  faith  precede."    hi  Pad.  Exam.  Vol.  II.  p.  272. 


SCRIPTURE    GUIDE    TO    BAPTISM.  27 

2.  That  this  Law  of  Jesus  is  not  like  human  laws,  which  admit  of 
alterations  or  amendments.  None  but  Jesus  has  authority  to  alter : 
and,  coming  from  the  Fountain  of  heavenly  Wisdom,  who  will  presume 
to  improve  upon  his  appointment  1  And 

3.  This  Law  is  as  delightful  to  the  mind  of  a  Christian,  as  it  is  so- 
lemn. The  words,  "  baptizing  them  into  the  name  of  the  Father,  Son, 
and  Huly  Spirit,"  imply  a  public  recognition  of  the  glorious  change 
which  has  taken  place  in  the  spiritual  circumstances  of  true  converts,  ii. 
their  having  passed  from  the  family  of  sin  and  Satan,  into  the  family 
of  the  Tri-c-ve  God  !  A  change,  not  of  the  ordinance,  but  of  the 
power  and  grace  of  God. 

We  now  pass  on  to  the  Acts  of  the  Apostles.  Here  we  have  an  his- 
torical relation  of  the  labors  of  the  Apostles,  for  above  thirty  years  after 
the  ascension  of  Christ ;  and  here  we  shall  find  the  baptism  of  many 
thousands  of  persons.  If  we  have  misunderstood  the  will  of  Christ  on 
this  subject,  the  Apostles  surely  hid  sot,  and  their  obedience  to 
his  command  will  correct  our  error ;  but  if,  on  the  contrary,  we  have 
rightly  interpreted  his  will,  their  obedience  will  confirm  our  opinion. 


CHAPTER  II. 

THE  ACTS  OF  THE  APOSTLES. 

"  The  penman  of  this  Scripture,"  the  Assembly  of  Divines,  in  their  argument  to 
h,  assures  us,  "  was  Luke  the  Evangelist,  (as  appears  from  the  first  words  of  it,)  for 
the  most  part  an  eye-witness  to  the  things  he  records,  being  constantly  a  fellow- 
laborer  with  Paul.  His  purpose,"  they  add,  "  in  writing  this  narrative  was,  as  he 
intimates  in  his  first  preface,  that  the  Church  might  have  the  certain  knowledge  of 
Christ,  his  sospel.  and  kingdom ;  that  our  faith  might  not  be  built  on  the  uncertain 
reports  of  pretenders  to  truth."  Hence,  admitting  the  writer  to  be  a  faithful  and 
pious  historian,  and  writing  purposely  for  the  direction  of  the  Church  of  Christ  in 
all  following  ages:  and,  above  all,  under  the  influence  of  the  Spirit  of  God,  we  may 
safely  rely,  nof  only  on  the  accuracy  of  the  accounts,  but  on  the  fulness  and  suf- 
ficiency of  the  information  to  answer  the  professed  purpose. 

We  have  here,  on  infallible  record,  NINE  INSTANCES  of  the  administration 
of  baptism,  which  we  will  examine  in  their  own  order. 

§  I.   The  Baptism  at  the  Feast  of  Pentecost. 

On  this  memorable  occasion,  which  was  but  ten  days  from  the  ascension  of 
Christ,  when  the  Apostles  and  Disciples  were  together  at  Jerusalem,  it  pleased 
God  to  accomplish  the  promise  of  sending  them  the  Holy  Ghost.  By  his  miracu- 
lous power  they  were  enabled  to  speak'in  different  languages  to  the  multitude 
then  assembled  at  Jerusalem  from  different  nations :  so  that  every  one  heard,  in 
his  own  tongue,  the  wonderful  works  of  God.  Peter  delivers  to  the  multitude  as 
impressive  discourse,  in  which  he  charged  the  Jews  with  havins  crucified  the  Lord 
of  glory;  but  added,  that  God  had  raised  him  from  the  dead,  and  exalted  him  to 
his  right  hand,  as  the  only  Lord  and  Christ.  Upon  this  follow  the  verses  relating 
to  theordinance,  and  descriptive  of  the  subjects  of  it. 

Acts  ii.  37.  Now  when  they  heard  this,  they  were 
pricked  in  their  heart,  and  said  unto  Peter,  and  to  the  rest 
of  the  Apostles,  Men  and  brethren,  what  shall  we  do? 
38.  Then  Peter  said  unto  them,  Repent  and  be  baptized 


28  SCRIPTURE  GUIDE   TO  BAPTISM. 

every  one  of  you  in  the  name  of  Jesus  Christ,  for  the  re- 
mission of  sins  ;  and  ye  shall  receive  the  gift  of  the  Holy 
Ghost:  39.  For  the  promise  is  unto  you,  and  to  your 
children,  and  to  all  that  are  afar  off,  even  as  many  as  the 
Lord  our  God  shall  call. 

41.  Then  they  that  gladly  received  his  word,  were  bap- 
tized ;  and  the  same  day  there  were  added  unto  them  about 
three  thousand  souls.  42.  And  they  continued  steadfastly 
in  the  apostles'  doctrine  and  fellowship,  and  in  breaking 
of  bread,  and  in  prayers  ;  47.  Praising  God,  and  having 
favor  with  all  the  people.  And  the  Lord  added  to  the 
church  daily  such  as  should  be  saved. 


Here  we  must  observe  how  the  apostle  Peter  obeys  his  Lord's  direc- 
tion in  the  Commission.  He  begins  by  preaching,  and  never  men- 
tions a  word  about  baptism,  till  he  evidently  found  some  of  his  hearera 
answering  the  character,  "  he  that  believeth."  Hence,  the  persons  who 
were  baptized  are  thus  described, — 1.  Their  hearts  were  deeply  pene- 
trated by  the  truth  they  heard,  so  that  they  cried,  What  shall  we  do  ? 
2.  They  are  exhorted  to  repent  of  their  sins.  3.  They  at  length 
u  gladly  received  the  word,"  and  thereon  were  baptized,  and  added 
to  the  church.  4.  They  afterward  continued  steadfast  in  the  doctrine 
of  the  gospel,  and  in  the  practice  of  its  duties.  Not  a  word  of  this 
will  apply  to  infants. 

There  is,  however,  one  clause  in  the  39th  verse  of  the  above  scrip- 
tures, "  The  promise  is  to  you,  and  to  your  children,"  which  is  com- 
monly urged  in  favor  of  infant  baptism ;  as  if  the  apostle  alluded  to 
some  promise,  on  the  ground  of  which,  infant  children  were  deemed 
proper  subjects  of  Christian  baptism.  To  answer  which,  let  the  three 
following  things  be  considered  : — 

1.  The  promise,  to  which  the  apostle  alludes,  has  no  relation  to  m- 
fant  children,  it  being  the  promise  of  the  gift  of  the  Holy  Ghost,  joined 
with  its  effects,  of  which  infants  are  incapable.  My  reader  will  observe 
that  the  people,  on  this  occasion,  were  astonished  at  the  effects  produced 
by  the  gift  of  the  Spirit.  The  apostle  assures  them,  verses  16 — 18, 
that  it  was  the  fulfilment  of  the  prophecy  of  Joel ;  which  prophecy  is 
thus  expressed,  chap.  ii.  28 :  "I  will  pour  out  my  Spirit  upon  all 
Jlesh :  and  your  sons  and  your  daughters  shall  prophesy ,"  &c.  The 
apostle  having  delivered  an  impressive  discourse,  observing  his  hearers 
deeply  affected  and  amazed  at  the  gifts  of  the  Spirit,  in  order  to  turn 
their  amazement  into  hope  and  joy,  refers  them  a  second  time  to  this 
promise,  and  to  their  own  interest  in  it,  in  the  following  words,  ver. 
38,  39,  "  Repent,  &c.  and  you  [yourselves]  shall  receive  the  gift  of 
the  Holy  Ghost ;  FOR  [by  this  I  assure  you  of  it]  the  promise  is  to 
you  and  to  your  children."  Now,  as  the  gift  of  the  Spirit,  with  his 
miraculous  powers,  is  the  object  of  the  promise,  and,  as  infant  children 
are  incapable  of  that  gift,  children  in  infancy  cannot  be  intended. 
Thus, 


SCRIPTURE  GUIDE  TO   BAPTISM.  29 

Whitby.  "These  words  will  not  prove  a  right  of  infants  to 
receive  baptism  ;  the  promise  here  being  that  only  of  the  Holy  Ghost, 
mentioned  in  veisee  lb,  17,  18,  and  so  relating  only  to  the  times  of 
the  miraculous  effusion  of  the  Holy  Ghost,  and  to  those  person?  who, 
by  age,  were  capable  of  these  extraordinary  gifts."  Annot.  on  the 
place. 

Doddridge.  u  The  promise  is  to  you  and  to  your  children. 
Considering  that  the  gift  of  the  Spirit  had  been  mentioned  just  before, 
it  seems  most  natural  to  interpret  this  as  a  reference  to  that  passage  in 
Joi  1,  which  had  been  so  largely  recited  above,  ver.  17,  &c.  where 
God  promises  the  effusion  of  the  Spirit,  on  their  sons  and  their 
daughters."     Fam.  Expos.    Note  on  the  place. 

2.  The  word,  in  the  original,  racy*,  rendered  children,  signifies  pos~ 
terity  ,■  and  does  not  necessarily  imply  infancy. 

Hammond.  "  If  any  have  made  use  of  that  very  unconcludent 
argument  [referring  to  this  passage,  Acts  ii.  39,]  I  have  nothing  to  say 
in  defence  of  them. — The  word  children  there,  is  really  the  posterity  of 
the  Jews,  and  not  peculiarly  their  infant  children."  Works,  Vol.  I. 
p.  190. 

Limbobch,  a  learned  divine  of  Amsterdam.  "By  tsct*  the  apos- 
tle understands,  not  infants,  but  posterity  ;  in  which  signification  the 
word  occurs  in  many  places  of  the  New  Testament ;  see,  among  others, 
John  viii.  39.  [If  ye  were  Abraham's  childhex,  ye  would  do  the 
works  of  Abraham.]  Whence  it  appears,  that  the  argument  which  is 
very  commonly  taken  from  this  passage,  for  the  baptism  of  infants,  is 
of  so  force,  and  good  fob  xothixg."     Comment,  in  loc. 

3.  The  words  of  the  apostle  immediately  following,  explain  his  own 
meaning  in  the  most  decisive  terms:  "The  promise  is  to  you,  and  to 
your  children,  and  to  all  that  are  afar  off,  even  to  as  maxt  as  the 
Lord  ocr  God  shall  call," — '  to  as  many  of  you  and  your  children, 
and  the  Gentiles  afar  off,  as  God  should  call  by  his  word  and  Spirit  to 
this  great  privilege.' 

Matthew  Hexrt.  "To  this  general,  the  following  limitation  must 
refer,  even  as  many  of  them,  as  many  particular  persons  in  each  nation, 
as  the  Lord  our  God  shall  call  effectually  into  the  fellowship  of  Jesus 
Christ."     Expos,  of  the  place. 

Inference.  From  the  whole,  it  appears  most  evident,  that  none 
were,  in  this  case,  encouraged  to  hope  for  Christian  baptism,  but  such 
as  gave  evidence  of  being  called  effectually  by  grace  ;  and  xoxe  were, 
in  fact,  baptized,  but  such  as  "gladly  received  the  word"  So  far,  the 
word  of  God  is  our  plain  guide. 


§  II.  Philip  baptizing  at  Samaria. 

Acts  viii.  5.  Then  Philip  went  down  to  the  city  of  Sa- 
maria, and  preached  Christ  unto  them.  6.  And  the  people 
with  one  accoid  gave  heed  unto  those  things  which  Philip 

c2 


30 


SCRIPTURE  GUIDE    TO  BAPTISM. 


spake,  hearing,  and   seeing  the  miracles  which   he    did. 
8.  And  there  was  great  joy  in  the  city. 

12.  But  when  they  believed  Philip  preaching  the  things 
concerning  the  kingdom  of  God,  and  the  name  of  Jesus 
Christ,  they  were  baptized,  both  men  and  women.  13.  Then 
Simon  himself  believed  also ;  and  when  he  was  baptized, 
he  continued  with  Philip,  and  wondered,  beholding  the 
miracles  and  signs  which  were  done. 


In  this  instance,  as  in  the  former,  the  commission  of  Christ  is  lite 
rally  fulfilled.  Philip  began  his  work  by  preaching  Christ  to  them ; 
and  when  they  had  heard  the  doctrines  and  saw  the  miracles,  they  were 
filled  with  joy.  Not  a  word  about  baptizing,  till  some  of  the  people 
"  believed"  the  things  concerning  Jesus  Christ ;  then  "  they  were  bap 
tized,  both  men  and  women." 

Now,  if  it  were  the  will  of  Christ  that  infants  should  be  baptized, 
and  it  were  true  that  the  Apostles,  (like  Psedobaptist  Missionaries 
among  the  Heathen,*)  were  accustomed  to  baptize  children  together 
with  the  parents ;  then,  if  any  of  those  "  men  and  women"  at  Samaria 
had  children,  (which  surely  is  highly  probable,)  Philip  must  have  bap- 
tized them:  but,  had  he  baptized  men,  women,  and  children,  is  it  to  be 
imagined  that  the  inspired  historian,  writing,  (as  he  says,)  "of  all  that 
Jesus  began  to  do  and  to  teach,"  and  "  having  had  perfect  understand- 
ing of  all  things  from  the  very  first ;"  and  his  avowed  design  being  that 
his  reader  "  might  know  the  certainty  of  things;"  is  it  to  be  imagined 
that  he  would  particularize  the  two,  out  of  the  three  descriptions  of  the 
baptized,  and  omit  the  third?  This  I  conceive  impossible;  and  there- 
fore draw  this 

Inference.  When  the  Evangelist  states,  "  they  were  baptized,  both 
men  and  women,"  had  infants  also  been  baptized,  he  must  have  added, 
to  have  completed  the  record  of  the  circumstance,  "  and  children  ;"  but 
not  making  that  natural  and  necessary  addition,  I  infer,  that  men  and 
women  only  were  baptized  ;  and  that  no  infants  received  the  ordinance 
with  them ;  therefore,  that  the  practice  at  that  time  did  not  exist 

*  In  the  accounts  we  are  often  receiving  from  Paedobaptist  Missionaries  among 
the  heathen,  our  brethren  naturally  inform  us  of  the  children,  as  well  as  the  adults, 
they  baptize.  For  example,  in  the  "  Missionary  Register"  for  the  year  1821,  at 
jjage  19,  a  Report  from  South  Africa,  states—"  During  the  year  1819,  20  adults  and 
21  children  were  baptized."  At  page  293,  a  Missionary  in  Western  Africa,  states 
— "  September  3d,  Sunday— I  preached,  &c.  and  then  baptized  23  adults  and  3  in- 
fants." Page  294,  Nov.  29th,— "On  the  first  Sunday  of  this  month  I  baptized  34 
adults  and  their  children;  48  in  all." 

Rev.  C.  Mault  writes  from  Nagercoil,  East  Indies,  in  March,  1826:  "Last  month 
I  baptized  5  adults  and  4  children."  Rev.  C.  Barff  writes  from  Huahine,  South- 
Sea  Islands,  June  5,  1825,  "30  were  added  to  the  church  during  our  visit,  and  a 
number  baptized.  Among  those  baptized  were  16  infants." — Missionary  Chroni- 
cle, for  November,  1826. 

Are  not  such  accounts  quite  natural  where  infant  baptism  prevails  ?  And  why 
is  there  a  perfect  silence  throughout  the  history  of  apostolical  labors  on  this  sub- 
ject ?    Their  practice  surely  was  not  the  same. 


SCRIPTURE  GUIDE  TO   BArTISM.  31 

§  III.   The  Baptism  of  the  Ethiopian  Eunuch. 

The  eunuch  described  in  this  chapter  was  a  person  of  hish  authority  in  the 
kingdom  of  Ethiopia,  but  it  would  seem  a  proselyte  to  the  Jewish  religion.  He  is 
here  returning  from  Jerusalem.  Philip  is  directed  to  meet  him  in  his  way.  He 
found  the  eunuch  reading,  as  he  proceeded  in  his  chariot,  the  prophet  Isaiah,  chap, 
liii.  7.  "  He  \\  as  led  as  a  sheep  to  the  slaughter,"  &c.  He  is  desirous  that  Philip 
Should  explain  to  him,  Whether  the  prophet,  jn  that  place,  spake  of  himself  or  ot 
some  other?  and  he  touk  him  up  into  his  chariot  fur  that  purpose  :  upon  which  the 
Evangelist  adds: 

Acts  viii.  35.  Then  Philip  opened  his  mouth  and  be- 
gan at  the  same  scripture,  and  preached  unto  him  Jesus. 
30.  And  as  they  went  on  their  way,  they  came  unto  a  cer- 
tain water  :r.  and  the  eunuch  said,  See,  here  is  water  ;  what 
doth  hinder  me  to  be  baptized  ?  37.  And  Philip  said,  If 
thou  believest  with  all  thine  heart,  thou  mayest.  And  he 
answered,  and  said,  I  believe  that  Jesus  Christ  is  the  Son 
of  God.  38.  And  he  commanded  the  chariot  to  stand 
still ;  and  they  went  down  both  into  the  water,  both  Philip 
and  the  eunuch  ;  and  he  baptized  him.  39.  And  when 
they  were  come  up  out  of  the  water,  the  Spirit  of  the 
Lord  caught  away  Philip,  and  the  eunuch  saw  him  no 
more:  and  he  went  on  his  way  rejoicing. 


My  reader  will  not  need  to  be  reminded  of  the  Commission  of  his 
Redeemer,  after  perusing  these  verses.  We  have  here  a  plain  example 
of  the  practice  of  the  apostles,  before  they  admitted  a  person  to  bap- 
tism. Philip  might  have  deemed  the  Eunuch,  after  having  heard  the 
gospel,  a  proper  subject  for  baptism,  by  being  directed  from  heaven  to 
teach  him, — he  might  have  inferred  it  also,  from  his  sincere  request  of 
it ;  yet  he  does  not,  he  dares  not,  baptize  him,  until  he  openly  profess 
to  "  believe  with  all  his  heart ,-"  remembering,  no  doubt,  that  Christ 
had  appointed  the  ordinance  for  such,  and  for  such  only.  Nothing  can 
demonstrate  more  clearly  than  this,  that  a  declaration  of  faith  was 

INDISPENSABLY  REQ.UIRED  PREVIOUS  TO   BAPTISM.* 


OF  THE  MODE  OF  THE  EUNUCH'S  BAPTISM. 

We  have,  in  this  case,  the  circumstances  attending  the  administra- 
Hon  of  baptism  more  minutely  described  than  in  any  other  instance  re  • 
corded  in  the  New  Testament.  The  reader  is  requested  to  observe  the 
following  things : — 

'  *  Those  who  contend,  that  servants  and  children  were  all  baptized  in  those 
days,  with,  and  on  account  of,  their  masters  and  parents,  would  find  it  difficult  to 
support  their  hypothesis  in  this  case.  It  is  the  greatest  absurdity  to  suppose  that 
Philip  would  admit  the  eunuch's  servants  to  baptism,  without  any  profession,  or 
even  instruction,  when  he  would  object  to  the  pious  master,  after  he  requested  it, 
unless  he  was  able  to  give  a  frank  and  open  profession  of  faith  in  Christ.  But  he 
baptized  none  but  the  eunuch  ;  and,  therefore,  we  may  safely  conclude,  the  apos- 
tles had  "  no  such  custom,  neither  the  churches  of  God." 


J2  SCRIPTURE  GUIDE  TO   BAPTISM. 

1 .  If  sprinkling  or  pouring  were  the  mode  of  baptism  ordained  by 
Christ,  and  practised  by  the  apostles,  we  are  assured,  by  the  best  autho- 
rity, that  travellers  through  those  deserts  "  never  omitted"  to  furnish 
themselves  with  vessels  of  water  for  their  journeys ;  that  this  provision 
was  "  absolutely  necessary ;"  and,  if  so,  the  eunuch  had  all  that  was 
required  for  the  ordinance,  without  waiting  till  they  came  to  a  place  of 
water.  See  Doddridge,  as  presently  cited,  and  Shaw's  Travels,  as 
referred  to  by  him. 

2.  We  are  here,  however,  informed,  verse  36,  that  they  proceeded 
on  their  journey  tuV  "they  came"  (er/,  ad)  "unto  a  certain  water.*" 
And  it  appears  that  it  was  the  sight  of  this  place  of  water,  that  sug- 
gested to  the  eunuch  his  immediate  submission  to  the  ordinance. 
"See,  here  is  water;  what  doth  hinder  me  to  be  baptized?"  How 
unmeaning  would  this  be  if  he  had  the  requisite  water  before  ! 

3.  If  we  admit  that  the  eunuch  was  not  previously  provided  with 
water,  noiu  when  they  were  "  come  to  a  water,"  it  would  have  been 
easy,  and  natural  to  be  expected,  for  one  of  the  attendants  to  have  con- 
veyed to  him  as  much  water  as  was  required,  without  his,  or  Philip's, 
proceeding  farther.  But,  though  "  he  commanded  the  chariot  to  stand 
still,"  no  command  is  given  upon  this  point, — of  bringing  water  to 
him.     But, 

4.  Leaving  the  chariot,  verse  38,  "  they  went  down  INTO  the 
water ;"  (us  to  Ciceg,  in  aquam.)  Here  the  reader  will  remark,  It  was 
not  sufficient  to  come  to  the  water,  (which  we  are  often  told  is  all  that 
the  original  means,)  for  this  they  had  done  before ;  but  here  is  a  second 
circumstance, — after  they  had  come  to  it,  they  went  down  into  it. 

5.  The  inspired  historian  also  adds,  that  it  was  not  the  eunuch  alone 
that  went  into  the  water,  but  "  they  went  down  both  ;"  and  this  is 
repeated  again,  as  if  to  make  quibbling  or  doubting  on  this  suDject  im- 
possible, "both  Philip  and  the  eunuch."  Such  was  the  mode  of  bap- 
tism, as  now  established  by  the  Son  of  God,  that  it  could  not,  in  this 
case,  be  administered  unless  Philip  attended  the  eunuch  into  the  water. 
And 

6.  While  in  this  situation,  both  of  them  in  the  water  and  surrounded 
therewith,  "  he  baptized  him ;"  that  is,  if  the  word  be  translated,  "  he 
immersed  him,"  in  the  name  of  the  Tri-une  Jehovah,  For  this  solemn 
act,  the  circumstances  before  noticed  were  necessary,  but  for  any  othei 
mode  they  would  be  absurd. 

7.  The  sacred  rite  being  performed,  it  is  lastly  added,  "  when  they 
were  come  up,  (U  tow  CJuru)  OUT  OF  the  water,"  they  were  parted 
asunder ;  probably  to  meet  no  more  till  they  should  enter  the  presence 
of  Him  to  whom  they  now  rendered  this  act  of  prompt  and  cheerful 
obedience. 

It  is  not  easy  to  imagine  how  the  mode  of  this  sacred  ordinance 
could  be  more  minutely  described.  That  we  have  here  an  example  of 
Immersion,  is  allowed  by  the  learned  and  candid  of  all  denominations. 

Mr.  Towerson.  "  For  what  need  would  there  have  been  of — Philip 
and  the  eunuch  going  down  INTO  this  [water]  were  it  not  that  the 
baptism — was  to  be  performed  by  immersion,  a  very  little  water,  as  we 


SCRIPTURE  GUIDE  TO    BAPTISM.  33 

know  it  cloth  with  us,  sufficing  for  an  effusion  or  sprinkling."  In  Psed. 
Exam.  Vol.  I.  p.  209. 

Calvin,  in  his  Comment  on  this  place,  observes,  "  Here  we  per- 
ceive how  baptism  was  administered  among  the  ancients,  for  they 
immersed  the  whole  body  in  water."     Ibid.  p.  194. 

Doddridge.  "  They  both  went  down  to  the  water.  Consider- 
ing how  frequently  bathing  was  used  in  these  hot  countries,  it  is  not  to 
be  wondered  that  baptism  was  generally  administered  by  immersion, 
though  I  see  no  proof  that  it  was  essential  to  the  institution.  It  would 
be  very  unnatural  to  suppose,  that  they  went  down  to  the  water  merely 
that  Philip  might  take  up  a  little  water  in  his  hand  to  pour  on  the  eu- 
nuch. A  person  of  his  dignity  had,  no  doubt,  many  vessels  in  his  bag- 
gage, on  such  a  journey  through  a  desert  country  ;  a  precaution  abso- 
lutely necessary  for  travellers  in  those  parts,  and  never  omitted  by  them. 
— See  Shaw's  Travels,  Preface,  p.  4."  Fam.  Expos.  Note  in  loc 
See  numerous  other  authors  in  Booth's  Psed.  Exam.  VoL  I.  p.  191 
to  224. 

Inference.  If  I  find  one  sufficient  proof  of  the  mode  of  baptism  in 
the  days  of  the  apostles,  whatever  that  mode  may  be,  I  infer  that  I  have 
ascertained  what  was  their  invariable  practice.  Because  it  cannot  be 
imagined  that  the  apostles  (having  probably  witnessed,  and  certainly 
knowing  well,  the  mode  by  which  the  Lord  Jesus  was  baptized,  and 
having  all  received  the  same  instructions  from  their  Lord  and  Master,) 
could  be  divided  either  in  sentiment  or  practice.  And  if  immersion  be 
proved  in  one  case,  and  from  thence  it  be  granted  that  Jesus  was  thus 
baptized,  and  that  He  commanded  the  ordinance  thus  to  be  adminis- 
tered, would  not  the  amiable  and  pious  Doddridge,  who  grants  above, 
u  baptism  was  generally  administered  by  immersion,"  allow  me  to  infer, 
(from  the  authority  of  Christ's  example  and  command,)  that  this  mode 
is  "essential  to  the  institution]"  Here  I  have  an  instance  of  immer- 
sion, and  from  this  I  am  authorized  to  conclude,  and  I  do  it  with  the 
utmost  confidence  and  satisfaction  of  mind,  that  immersion  was  what 
Christ  ordained,  and  his  obedient  apostles  and  disciples  invaria- 
bly practised  ;  and,  consequently,  any  departure  from  this  practice,  is 
a  departure  from  the  revealed  will  of  Christ ;  and  such  an  act  can  be 
viewed  in  no  other  light  than  an  act  of  rebellion  against  his  Divine 
Authority. 


§  IV.  The  Baptism  of  the  Apostle  Paul. 

Saul,  while  breathing  out  threatenings  against  the  disciples  of  Christ,  is  met, 
in  his  career  of  persecution,  by  the  Lord  himself,  at  whose  exceedins  glory  he 
(alls  prostrate  on  the  ground.  Ananias,  a  devout  disciple,  is  directed  of  God  to  go 
to  him,  and  teach  him  what  he  is  to  do;  and  for  his  encouragement  in  visiting  the 
persecutor,  he  is  informed  that  Saul  was  praying,  and  that  God  had  made  him  a 
chosen  vessel  to  himself. 

Acts  ix.  17.  And  Ananias  went  his  way,  and  entered 
into  the  house  ;  and  putting  his  hands  on  him,  said,  Bro- 
ther Saul,  Uie  Lord,  even  Jesus  that  appeared  unto  thee  in 


34  SCRIPTURE  GUIDE  TO   BAPTISM. 

the  way  as  thou  earnest,  hath  sent  me,  that  thou  mightest 
receive  thy  sight,  and  be  filled  with  the  Holy  Ghost. 
Chap.  xxii.  14.  And  he  said,  The  God  of  our  fathers 
had  chosen  thee,  that  thou  shouldst  know  his  will,  and  see 
that  Just  One,  and  shouldst  hear  the  voice  of  his  mouth. 
15.  For  thou  shalt  be  his  witness  unto  all  men  of  what 
thou  hast  seen  and  heard.  16.  And  now  why  tarriest  thou? 
arise,  and  be  baptized,  and  wash  away  thy  sins,  calling  on 
the  name  of  the  Lord.  Chap.  ix.  18.  And  immediately 
there  fell  from  his  eyes  as  it  had  been  scales ;  and  he  re- 
ceived sight  forthwith,  and  arose,  and  was  baptized. 


The  promptitude  of  Ananias  in  baptizing  Saul,  '  who  also  is  called 
Paul,'  as  soon  as  he  had  received  the  message  from  his  Saviour,  and  the 
restoration  of  his  sight,  shows  how  strictly  this  ordinance  was  observed 
in  the  days  of  the  apostles ;  and,  consequently,  how  it  should  be  ob- 
served to  the  end  of  time.  Paul  is  exhorted  to  arise,  and  be  baptized, 
and  wash  away  his  sins,  <rc.  He  was  to  arise,  and  yield  obedience  to 
the  command  of  Christ,  in  baptism,  and,  at  the  same  time  that  his  body 
received  the  washing  of  water,  he  was  to  call  on  the  name  of  the  Lord, 
that  his  soul  might  be  washed  and  purified  by  being,  through  faith, 
bathed  in  the  "  fountain  opened  for  sin."  This  spiritual  purification, 
immersion  in  water  would  strikingly  represent.     Thus  the  pious  poet, 

Cowpeb.— "  There  is  a  fountain  fill'd  with  blood, 
Drawn  from  Immanuel's  veins ; 
And  sinners  plung'd  beneath  that  flood, 
Lose  all  their  guilty  stains." 

In  this  instance,  we  have  the  spiritual  desi&st  of  the  ordinance 
very  plainly  referred  to.  "The  meaning  is  not,"  says  an  excellent 
writer,  "  as  if  remission  of  sins  were  obtained  by  baptism  ;  but  that,  by 
means  of  the  ordinance,  they  might  be  led  to  the  sufferings,  death,  and 
bloodshed  of  Christ  represented  in  it." 

All  our  three  inquiries  are  answered  in  the  baptism  of  this  illustrious 
man.  1.  Respecting  the  Person  to  be  baptized, — Paul  was  a  believer  in 
Christ.  2.  To  the  Mode, — he  himself  refers  when  speaking  of  his 
baptism,  and  that  of  others,  comparing  it  to  a  burial,-  "  Therefore  we 
are  buried  with  him  by  baptism."  Rom.  vi.  4.  And,  3.  The  Spi- 
ritual Design  is  to  represent  a  washing  away  of  sin,  obtained  in 
"  calling  on  the  name  of  the  Lord." 


§  V.  The  Baptism  of  Cornelius  and  his  Friends. 

The  next  instance  records  the  baptism  of  the  first  Gentiles  received  into  tho 
Christian  Church.  Cornelius  was  "  a  devout  man,  and  one  that  feared  God,  with 
all  his  house."  He  is  directed  from  Heaven  to  send  for  Peter  the  apostle ;  and 
against  his  coming,  he  called  together  his  kinsmen  and  near  friends.  The  apostlo 
having  taught  them  the  leadin?  doctrines  of  the  Gospel,  concludes  by  repeating 
what  Christ  had  commissioned  his  apostles  to  do  as  their  first  and  chief  work,  anl 


SCRIPTURE    GUIDE    TO    BAPTISM.  35 

the  testimony  of  the  prophets  concerning  him,  in  the  two  first  verses  below ;  after 
which  we  have  tbe  ordinance  in  question. 

Acts  x.  42.  And  he  commanded  us  to  preach  unto  the 
people,  and  to  testify  that  it  is  he  which  was  ordained  of 
God  to  be  the  Judge  of  the  quick  and  the  dead.  43.  To 
him  gave  all  the  prophets  witness,  that,  through  his  name, 
whosoever  believeth  in  him,  shall  receive  remission  of 
sins. 

44.  While  Peter  yet  spake  these  words,  the  Holy  Ghost 
fell  on  all  them  which  heard  the  word.  45.  And  they  of 
the  circumcision  which  believed,  were  astonished,  as  many 
as  came  with  Peter,  because  that  on  the  Gentiles  also  was 
poured  out  the  gift  of  the  Holy  Ghost.  46.  For  they 
heard  them  speak  with  tongues,  and  magnify  God.  Then 
answered  Peter,  47.  Can  any  man  forbid  water,  that  these 
should  not  be  baptized,  which  have  received  the  Holy 
Ghost  as  well  as  we  ?  48.  And  he  commanded  them  to 
be  baptized  in  the  name  of  the  Lord.  Then  prayed  they 
him  to  tarry  certain  days. 


The  order  of  the  commission  is  here  also  observed.  Peter  began  by 
preaching ;  and  never  a  word  of  baptism  is  found,  till  the  people  had 
heard  the  gospel,  and  had  given  certain  evidences  of  their  conversion. 
Then,  and  not  till  then,  Peter  pleads  for  their  baptism ;  and,  what 
should  be  particularly  observed,  he  pleads  for  it  upon  the  ground  of 
their  being,  most  evidently,  true  believers,  and  as  having  received  the 
Holy  Ghost.  His  language,  in  verse  47,  implies  that,  if  they  did  not 
appear  to  be  regenerate  persons,  any  one  might  object  to  their  baptism ; 
but,  as  they  had  given  evidences  that  could  not  be  disputed,  he  infers, 
no  one  could  deny  the  propriety  of  their  being  baptized.  Hence,  they 
were  converts  to  the  faith  of  Christ.     Accordingly, 

Mr.  Holland  had  infallible  authority  for  his  observation.  "  In  the 
first  plantation  of  Christianity  among  the  Gentiles,  such  only  as  were 
of  full  age,  after  they  were  instructed  in  the  principles  of  the  Christian 
religion,  were  admitted  to  baptism."  In  Wall's  Hist.  Inf.  Bap.  VoL  II. 
c.  ii.  §  14. 

As  to  the  manner  by  which  these  persons  were  baptized,  nothing  is 
said  of  it,  by  the  sacred  historian,  beyond  the  simple  fact.  It  has  been 
suggested,  however,  that  Peter,  by  the  words,  "  Can  any  man  forbid 
water,"  intimates  that  he  required  a  little  water  to  be  brought  to  him, 
in  a  cup  or  basin,  for  the  purpose  of  sprinkling  ;*  but  the  apostle  neither 

*  If  this  suggestion  were  a  fact,  it  is  highly  improbable  that  Peter,  receiving  a 
cup  of  water,  would  command  others  to  baptize,  as  he  might  himself  administer^ 
the  same  time  that  he  was  giving  the  instructions  to  others ;  and  I  should  certain!? 
think  he  would  prefer  doing  so  on  so  interesting  an  occasion,  when  the  first  fruits 
of  the  Gentile  world  were  to  be  received  into  the  church.  Instead  of  this,  he 
assigns  that  office  to  some  other  person.    To  me,  the  idea  of  any  man  (servant  cr 


36  SCRIPTURE    GUIDE    TO    BAPTISM. 

speaks  of  little  nor  much  water,  hor  about  bringing  it,  but  simply  of 
water,  and,  no  doubt,  he  intended  as  much  as  the  ordinance  required. 
It  is  most  improper  to  form  conjectures  upon  inconclusive  statements 
of  Scripture,  against  that  which,  by  other  Scriptures,  is  evidently  con 
firmed  and  established.  When  persons  are  said  to  be  baptized,  we  are 
bound  to  infer  that  they  were  baptized  according  to  the  Pattern  and 
Authority  of  Christ.  This,  I  conclude,  was  the  case  in  this,  and  in 
every  other  instance. 


§  VI.  The  Baptism  of  Lydia  and  her  Household. 

The  three  following  instances,  as  they  relate  to  "  households,"  are  commonly 
urged  in  favor  of  infant  baptism;  and,  indeed,  as  being  the  principal  support  of 
that  practice  in  the  New  Testament.  The  reader  will,  therefore,  the  more  parti- 
cularly examine  the  Scriptures  below  in  reference  to  the  persona  that  constituted 
these  households,  and  if  he  find  recorded  the  baptism  of  one  infant,  or  any  thing 
in  the  text  which  evidently  indicates  it,  he  will  consider  the  point  as  settled  for 
ever  in  favor  of  infant  baptism  ;  but  if  the  text  does  not  contain  such  an  indication 
of  infants,  but  describes  the  baptized  households  as  consisting  of  persons  arrived 
at  the  years  of  understanding,  and  so  capable  of  hearing  and  believing  the  goa- 
pel,— and  especially  if  what" is  recorded  implies  that  they  actually  did  hear  and 
believe,  then  it  must  be  granted  that  adult  and  believers'  baptism  receives  all  the 
support  these  instances  afford.    The  first  is  of  Lydia  and  her  household. 

Paul,  whose  baptism  we  have  just  considered,  is  now  become  an  apostle  of 
Christ.  He,  with  Silas,  (and  with  them,  probably,  Luke,  the  writer  of  this  history,) 
are  commissioned  from  heaven  to  proceed  to  Macedonia,  and  to  Philippi,  a,  chiel 
city  of  it,  to  preach  the  gospel.  Having  arrived,  they  began  their  work  in  the  fol 
lowing  way,  and  with  the  following  success : — 

Acts  xvi.  13.  And  on  the  Sabbath  we  went  out  of  the 
city  by  a  river  side,  where  prayer  was  wont  to  be  made ; 
and  we  sat  down,  and  spake  unto  the  women  which  re- 
sorted thither.  14.  And  a  certain  woman  named  Lydia, 
a  seller  of  purple,  of  the  city  of  Thyatira,  which  worship- 
ped God,  heard  us  :  whose  heart  the  Lord  opened,  that 
she  attended  unto  the  things  which  were  spoken  of  Paul. 
15.  And  when  she  was  baptized,  and  her  household,  she 
besought  us,  saying,  If  ye  have  judged  me  to  be  faithful  to 
the  Lord,  come  into  my  house  and  abide  there.  And  she 
constrained  us. 

40.  And  they  [that  is,  Paul  and  Silas,  who  afterward 
had  been  imprisoned  at  Philippi]  went  out  of  the  prison, 
and  entered  into  the  house  of  Lydia ;  and  when  they  had 
seen  the  brethren,  they  comforted  them,  and  departed. 


Lydia  herself,  it  is  evident,  had  a  right  to  be  baptized,  according  to 
the  order  of  Jesus  Christ,  being  a  Believer.     But  of  what  does  it 

visiter)  forbidding  a  cup  of  water  to  be  brought,  for  the  use  of  the  master  of  the 
house,  at  this  interesting  time,  is  most  absurd,  and  never  could  have  entered  th* 
apostle's  mind.  The  meaning,  I  think,  certainly  is,  "  Can  any  man  forbid  the  use 
&  water  for  the  baptism  of  those  persons  to  whom  God  has  given,  wlutt  is  it\J% 
wUly  move,  important,  the  baptism  of  the  Holy  Ghost  ?" 


SCRIPTURE    GUIDE    TO    BAPTISM.  37 

appear,  fiom  the  text,  did  her  household  consist  1  of  children,  or  grown 
persons  T  Before  we  answer  this  question,  we  ohserve,  there  are  Four 
things  which  a  Paedobaptist  must  admit  and  take  for  granted,  before  he 
can  urge  this  p4ace  in  his  favor;  but  if  he  can  prove  none  of  them,  his 
argument  (to  use  the  lc  umed  Limborch's  phrase)  '-is  good  for  nothing." 

1.  That  Lydia  had,  at  this  time,  or  lately,  a  husband. 

2.  That  she  had  children,  and  children  then  in  infancy. 

3.  That  these  children  were  with  her  at  Philippi. 

4.  That  such  children  were  actually  baptized. 

The  whole  of  these  admissions  I  strongly  question ;  for, 

The  1st  is  improbable  ;  for,  had  she  a  husband,  she  was  not  likely 
to  be  thus  engaged  in  business :  and  especially  as  no  mention  is  made 
of  him,  though  the  apostles  were  repeatedly  at  her  house. 

The  2d  is  uncertain  ,•  because  there  are  thousands  of  households 
where  there  are  no  infant  children. 

The  3d  is  incredible ,•  for  if,  as  the  text  indicates,  Lydia  was  come 
from  Thyatira  (a  journey,  including  both  sea  and  land,  of  probably  not 
less  than  300  miles)  o.v  business,  it  is  not  to  be  believed  she  would 
bring  young  children  with  her,  if  she  had  any. 

The  4th  is  inconclusive  ;  because  the  word  household  or  house  is 
used  in  Scripture  when  the  whole  of  the  family  is  not  included,  but  the 
principal  part  only.     See  1  Sam.  i.  21,  22. 

The  argument,  therefore,  for  infant  baptism,  grounded  upon  the  bap- 
tism of  Lydia' s  household,  is  extremely  weak,  as  there  is  xo  evidence 
she  had  either  husbaxd  or  children- :  and  certainly,  before  any 
such  custom  can  from  this  case  be  supported,  as  an  ordinance  of  the 
INew  Testament,  it  ought  to  be  uxdxxiabli  proved,  from  the  text, 
that  she  had  infant  children,  and  that  they  were  actually  baptized. 

Should  it  be  replied,  in  favor  of  infant  baptism,  that  Lydia  at  this 
time  was  probably  a  resident  at  Philippi,  although  originally  from  Thy- 
atira, and  that  consequently  her  infant  children  must  be  with  her, — 
this  I  would  answer,  by  asking,  Must  not  then  her  husband  be  with 
her  1  But  this  evidently  was  not  the  case,  for  this  reason, — If  Lydia 
had  a  husband  with  her,  he  surely  must  be  one  of  the  "  household" — 
if  he  was  one  included  in  this  household,  he  must  have  been  baptized, 
because  the  household  was, — if  he  was  baptized  and  joined  in  the 
same  union  with  Paul  and  Silas  as  Lydia,  would  she  say,  "  Come  into 
my  house!"  or  would  Luke  say,  "  they  entered  into  the  house  of  Lydia," 
supposing  there  was  a  believing  husband  at  the  head  of  the  family  1 
Impossible.  The  language  employed  by  the  inspired  historian  evidently 
implies,  '  a  single  female  at  the  head  of  a  family,  and  at  the 
head  of  a  business.'  And  the  fair  conclusion  is,  that  her  household 
were  her  servants  ;  or,  if  her  children,  that  her  husband  was  deceased, 
and  her  children  so  far  advanced  in  life  as  to  join  in  her  journey,  her 
business,  and  her  worship ;  and  thus  they  would  be  capable  of  instruction, 
faith,  and  baptism,  as  Christ  commanded  ;  and  as  in  effect  plainly  stated 
of  the  household  in  the  next  section. 

But,  more  satisfactory  to  the  pious  reader  than  ten  thousand  sur- 
mises, the  question  of  the  persons  of  Lvdia's  household  may  be  an- 
D 


38  SCRIPTURE    GUIDE    TO    BAPTISM. 

swered,  with  the  greatest  probability,  from  the  last  verse  above  cited. 
Paul  and  Silas,  being  delivered  from  prison,  and  quitting  the  jailer's 
house  and  family,  according  to  his  own  request,  ver.  34,  36,  they  "  en- 
tered into  the  house  of  Lydia,"  (for  my  reader  will  remember,  this  was 
the  only  other  Christian  house  in  the  city,  and  in  this  family  the  only 
other  persons  baptized ;)  and  here,  undoubtedly,  they  would  meet  with 
her  « household'  which  they  had  baptized :  having  entered,  we  read, 
"when  they  had  seen  the  brethren,  they  comfohted  them,  and 
departed."  If  then  Lydia's  household  be  denominated  "  brethren/'  and 
were  capable  of  being  "  comforted"  by  the  word,  they  must  have  been 

BELIEVERS  IN  CHRIST. 

Mr.  Whitby  seems  to  consider  this  unquestionable.  "  And  when 
she,  and  those  of  her  household,  were  instructed  in  the  Christian  faith, 
in  the  nature  of  baptism  required  by  it,  she  was  baptized  and  her  house- 
hold."   Paraphrase  on  the  place. 

Limborch.  "An  undoubted  argument,  therefore,  cannot  be  drawn 
from  this  instance,  by  which  it  may  be  demonstrated,  that  infants  were 
baptized  by  the  apostles.  It  might  be,  that  all  in  her  house  were  of 
a  mature  age ;  who,  as  in  the  exercise  of  a  right  understanding  they 
believed,  so  they  were  able  to  make  a  public  profession  of  that  faith 
when  they  received  baptism."  Comment,  in  loco.  In  Psedobap.  Ex. 
Vol.  II.  p.  359. 

Mr.  T.  Lawson,  referring  to  this  argument,  says,  "  Families  may  be 
without  children  ;  they  may  be  grown  up,  &c.  So  it  is  a  wild  infer- 
ence to  ground  infant  baptism  upon."     Baptismalogia,  p.  92. 

Assembly  of  Divines.  "  Of  the  city  of  Thyatira — a  city  of 
Asia — here  dwelt  Lydia,  that  devout  servant  of  God." — "  And  entered 
into  the  house  of  Lydia :  doubtless  to  confirm  them  in  the  faith  which 
they  had  preached  to  them — Lydia  and  HERS  hearing  of  their  miracu 
lous  deliverance,  could  not  but  be  comforted  and  confirmed  in  the  truth.'* 
Annot.  on  Acts  xvi.  14.  40. 

The  place  at  which  Lydia  was  taught  and  baptized  must  have  been 
remarkably  convenient  for  immersion.  The  people  were  "  by  a  river 
side,"  ver.  13,  and  at  a  place  frequented  by  the  Jews  for  religious  puri- 
fication, by  washing  in  the  water.     Thus 

Mr.  Doddridge.  "  On  the  Sabbath  day  we  went  out  of  the  city  to 
the  side  of  the  river  Strymon,  where,  according  to  the  custom  of  the 
Jews,  there  was  an  oratory,  or  a  place  of  public  prayer." — "  It  is  certain 
that  the  Jews  had  a  custom  of  building  their  oratories  or  proseuchas,  or 
places  of  public  prayer,  by  the  sea  side,  or  near  rivers,  for  the  sake  of 
purification."     Fam.  Expos,  on  the  place. 

Joseph  John  Gurnet.  "Although  the  baptism  practised  by  John, 
and  by  the  apostles,  did  not,  in  all  its  circumstances,  resemble  those 
Jewish  washings  to  which  I  have  now  adverted ;  yet  it  was  precisely 
similar  to  them  in  that  main  particular  of  immersion  in  water."  Ob- 
serv.  on  the  Pecul.  of  Friends,  p.  61. 

Inference.  If  the  Divine  word  which  records  the  baptism  of  Lydia 
and  her  househoid,  and  subsequently  refers  to  them,  is  to  be  my  only 


SCRIPTURE    GUIDE    TO    BAPTISM.  31) 

guide  upon  the  inquiries  before  us,  I  must  infer,  •  that  they  were  all 
believers  in  Jesus,  and  were  baptized  as  their  Saviour  was.' 


§  VII.   The  Baptism  of the  Philippian  Jarler  and  Household. 

Paul  and  Silas,  havim:  been  cast  into  prison  at  Philippi,  are  delivered  from 
Jteir  confinement  at  midnight,  by  the  miraculous  interposition  of  God.  An  earth- 
quake shook  the  foundations  of  the  prison,  the  doors  of  it  were  opened,  and  the 
prisoners'  bands  loosed.  The  jailer,  suspecting  the  escape  of  the  prisoners,  drew 
bis  sword  to  destroy  himself,  but  which  Paul  prevented,  by  assuring  him  the  pris- 
oners were  all  there.    Then  follow  his  conversion  and  baptism  :— 

Acts  xvi.  29.  Then  he  called  for  a  light,  and  sprang  in, 
and  came  trembling,  and  fell  down  before  Paul  and  Silas. 
30.  And  brought  them  out,  and  said,  Sirs,  what  must  I  do 
to  be  saved?  31.  And  '.ney  said.  Believe  on  the  Lord 
Jesus  Christ,  and  thou  shalt  be  saved,  and  thy  house. 
32.  And  they  spake  unto  him  the  word  of  the  Lord,  and 
to  all  that  were  in  his  house.  33.  And  he  took  them  the 
same  hour  of  the  night,  and  washed  their  stripes ;  and  was 
baptized,  he  and  all  his,  straightway.  34.  And  when  he 
had  brought  them  into  his  house,  he  set  meat  before  them, 
and  rejoiced,  believing  in  God  with  all  his  house. 


Here  observe,  1.  The  jailer,  bringing  Paul  and  Silas  out  of  the 
prison,  being  persuaded  that  they  were  the  servants  of  the  true  God, 
and  were  now  delivered  by  his  power  from  their  unjust  and  cruel  pun- 
ishment ;  and  deeply  convinced,  at  the  same  time,  of  his  own  guilt  and 
danger,  urges  them  to  tell  him  what  he  should  do  to  be  saved?  To  this, 
greatest  of  questions,  he  received  a  direct  answer.  Believe  on  the  Lord 
Jesus  Christ  and  thou  shalt  be  saved,  and  thy  house.  It  is  probable, 
many,  if  not  all  the  jailer's  family,  alarmed  at  this  awful  event,  ran  to 
his  assistance,  as  his  life,  they  would  consider,  imminently  in  danger, 
both  by  the  prisoners  in  order  to  escape,  and  especially  by  the  law,  if 
any  had  fled.  Hence  Paul  indirectly  spake  to  the  whole,  Believe,  and 
thou  shalt  be  saved,  yea,  and  thy  house  too,  in  the  same  way. 

Doddridge.  "  Thou  shalt  be  saved  and  thine  house.  The 
meaning  cannot  be  that  the  eternal  salvation  of  his  family  could  be 
secured  by  his  faith  ;  but  that — if  they  also  themselves  believed,  they 
should  be  entitled  to  the  same  spiritual  and  everlasting  blessings  with 
himself;  which  Paul  might  the  rather  add,  as  it  is  probable  that  many 
of  them,  under  this  terrible  alarm,  might  have  attended  the  master  of 
the  family  into  the  dungeon."     Farn.  Expos.     Note  on  the  place. 

2.  We  may  next  learn,  from  the  text,  in  the  most  satisfactory  manner, 
of  what  the  jailer's  household  consisted  ;  that  they  were  not  infants,  or 
persons  so  young  as  to  be  incapable  of  being  taught  the  gospel,  and  of 
believing  it ;  for  thus  we  read,  ver.  32,  "  They  spake  unto  him  the  word 
of  the  Iyjrd,  a.sd  to  ALL  that  weue  in*  his  house."      This  house- 


40  SCRIPTURE  GUIDE  TO  BAPTISM. 

hold  is  instructed,  instructed  all,  and  then  baptized.  Infants,  there- 
fore, cannot  here  be  included. 

3.  Luke  further  describes  the  jailer  and  his  household,  and  shows 
thereby  how  the  Lord's  commission  was  still  strictly  obeyed.  Paul  and 
Silas  first  preached  the  gospel  to  the  whole  house,  as  observed  above  ; 
and  now  we  read,  verse  34,  the  jailer  "rejoiced,  believing  in  God, 
with  ALL  his  house."  Then  it  follows,  he  had  no  infant  children, 
or  those  words  cannot  include  them  ;  for  of  this  faith  they  would  be 
incapable. 

Matthew  Henry.  "The  voice  of  rejoicing,  with  that  of  salva- 
tion, was  heard  in  the  jailer's  house, — He  rejoiced,  believing  in  God, 
with  all  his  house :  there  was  none  in  his  house  that  refused  to  be 
baptized,  and  so  made  ajar  in  the  ceremony,  but  they  were  unanimous 
in  embracing  the  gospel,  which  added  much  to  the  joy."  Expos,  on 
the  place. 

Calvin  is  still  more  expressive.  "  Luke  commends  the  pious  zeal  of 
the  jailer,  because  he  dedicated  his  whole  house  to  the  Lord  ;  in  which, 
also,  the  grace  of  God  illustriously  appeared,  because  it  suddenly  brought 
the  whole  family  to  a  pious  consent."     Comment,  in  loco. 

Inference.  As  the  same  pre-requisites  to  baptism  are  here  specified, 
in  relation  to  the  jailer's  family,  as  to  himself,  viz.  1st,  that  the  word  of 
the  Lord  was  spoken  to  them  as  to  him ,•  and,  2d,  that  he  and  they 
equally  believed  in  God,  I  must,  on  inspired  authority,  conclude,  that 
we  have  here  nothing  more  or  less  than  a  plain  example  of  a  believ- 
ing household  baptized,  the  whole  being  equally  disciples  of 
Christ ;  and  as  to  the  mode,  that  it  was  what  the  Lord  sanctioned  by  hia 
example  and  command,  and  nothing  different  therefrom.* 


§  VIII.  Paul  baptizing  at  Corinth. 

The  next  instance  is  the  baptism  of  several  persons  at  Corinth,  where  we  now 
find  the  same  apostle  exerting  himself  to  the  utmost  for  the  spread  of  the  Messiah's 
kingdom.  Here,  though  many  opposed  themselves  and  blasphemed,  yet  he  zeal- 
ously  persevered,  and  his  labors  were  crowned  with  success;  for  thus  we  read : — 

Acis  xviii.  4.     And  he  reasoned  in  the  synagogue  every 
sabbath,  and  persuaded  the  Jews  and  the  Greeks.     5.  And 

*  Some,  in  opposing  the  practice  of  immersion,  have  imagined  great  difficulties 
in  this  case.  They  cannot  conceive  where  the  jailer  could"  find  a  suitable  place, 
and  especially  in  the  night,  to  receive  the  ordinance  in  this  form.  It  is  not  for  us, 
at  this  distance  of  time,  to  state  tlie  place,  as  the  sacred  historian  has  not  done  so. 
The  Scriptures  affirm  that  "  he  and  his  were  baptized :"  what  do  these  words 
mean  ?  We  reply  (from  the  sense  of  the  word,  and  from  the  other  scriptures) 
"  they  were  immersed  in  the  name  of  the  Lord  Jesus."  Then  it  falls  to  the  part 
of  our  opponents  to  prove  that  they  were  not  baptized  in  this  way.  These  ima- 
gined difficulties  have  not  a  particle  of  weight  upon  that  mind  that  admits  that 
Christ's  authority -was  Paul's  only  guide. 

It  may  not  be  improper,  however,"  to  remind  the  reader  how  exceedingly  com- 
mon the  practice  of  cold  bathing  was,  and  still  is,  in  the  East.  That  frequent 
bathing  was  usual  among  the  Grecians,  Romans,  and  now  is  in  Turkey,  in  which 
country  this  city  Philippi  stood,  is  testified  by 

Lord  Bacon.    "It  is  strange  that  the  use  of  bathing,  as  a  part  of  diet,  is  left 


SCRIPTURE    GUIDE    TO    BAPTISM.  41 

when  Silas  and  Timotheus  were  come  from  Macedonia, 
Paul  was  pressed  in  the  Spirit,  and  testified  to  the  Jews 
that  Jesus  wu*  Christ.  8.  And  Crispus,  the  chief  ruler  of 
the  synagogue,  believed  on  the  Lord  with  all  his  house  : 
and  many  of  the  Corinthians  healing,  believed,  and  were 
baptized. 

A  church  being  formed  in  this  place,  Paul  afterwards  writes  them 
two  epistles.  In  the  first  of  these,  he  laments  the  unhappy  divisions 
that  prevailed  amongst  them,  in  contending  for  different  ministers,  as  if 
they  had  so  many  Saviours,  and  had  been  baptized  in  their  separate 
names.     Upon  which  he  reasons : — 

1  Cor.  1.  i3.  Is  Christ  divided  ?  was  Paul  crucified  for 
you?  or  were  ye  baptized  in  the  name  of  Paul?  14.  I 
thank  God  that  I  baptized  none  of  you,  but  Crispus  and 
Gaius.  15.  Lest  any  should  say  that  I  had  baptized  in 
mine  own  name.  16.  And  I  baptized  also  the  household 
of  Stephanas  :  besides,  I  know  not  whether  I  baptized  any 
other.  17.  For  Christ  sent  me  not  to  baptize,  but  to 
preach  the  gospel. 

Chap.  xvi.  15.  Ye  know  the  house  of  Stephanas,  that 
it  is  the  first  fruits  of  Achaia,  and  that  they  have  addicted 
themselves  to  the  ministry  of  the  saints. 


Paul  at  Corinth,  as  at  all  other  places,  begins  his  work  by  "  testify- 
ing" to  the  people  "  the  things  concerning  Jesus  Christ,"  and  by  teach- 
ing, not  by  baptizing,  he  makes  disciples  to  Christ.  He  continued  his 
labors  at  Corinth  a  year  and  six  months,  in  which  time,  "  many  hear- 
ing" his  preaching,  "  believed,  and  were  baptized."  He  himself  bap- 
tized but  few,  namely,  Crispus,  Gaius,  and  the  household  of  Stephanas, 
and  in  this  he  afterwards  rejoiced,  as  none  of  them,  in  their  angry  con- 
tentions, and  excessive  partiality,  could  say,  "  they  were  for  Paul ;  for, 
Paul  baptized  them,  and  that  in  his  own  name ;"  for,  he  adds,  the  first 
and  chief  work  for  which  Christ  sent  him,  was,  "  not  to  baptize,  but  te 
preach  the  gospel." 

It  is  not  said,  the  household  of  Crispus  were  baptized,  though,  had  it 
been  so,  it  is  certain  they  were  proper  subjects  of  the  ordinance, 
agreeably  to  the  words  of  the  institution  ;  for,  he  "  believed  on  the  Lord, 
with  all  his  house."  Their  baptism,  if  obedient  to  Christ,  was  a 
matter  of  course. 

With  the  Romans  and  Grecians  it  was  as  usual  as  eating  or  sleeping  ;  and  so  it  is 
amongst  the  Turks  at  this  day."     In  StenneWs  Answer  to  Addinsrton,  p.  34. 

Grottos,  (the  most  learned  and  best  informed  man  in  Europe  in  his  time)  held 
H  as  highly  probable,  from  the  practice  of  the  country,  tiiat  the  jail  at  Philippi 
was  provided  with  baths,  which  would  admit  of  the  ordinance  in  this  form  without 
ielay. 

»2 


42  SCRIPTURE    GUIDE    TO    BAPTISM. 

The  persons  who  composed  "the  house  of  Stephanas,"  (the  last 
household  said  to  be  baptized,)  are  not  described  where  their  baptism  is 
recorded  ;  and  had  nothing,  in  any  other  place,  been  said  of  them,  this 
would  have  been  the  only  house  left  in  such  uncertainty;  but,  as  if  it 
were  the  design  of  the  Holy  Spirit  to  leave  no  room  for  dispute,  as  to 
the  proper  persons  to  receive  the  ordinances  of  Christ,  we  find  this  fa- 
mily also  described  at  the  end  of  this  epistle,  as  cited  above  :  they  were 
the  "  first  fruits"  of  the  word  of  God  in  Achaia,  and  "  they  addicted 
themselves  to  the  ministry  of  the  saints."  They  exerted  themselves  in 
acts  of  zeal  and  charity,  in  reference  to  their  fellow,  but  poorer,  or  more 
afflicted  disciples;  and  hence,  (we  scarcely  need  add)  could  not  be  in- 
fant children. 

Doddridge.  "  They  have  set  themselves,  SfC.  This  seems  to  imply, 
that  it  was  the  generous  care  of  the  whole  family  to  assist  their  fellow 
Christians ;  so  that  there  was  not  a  member  of  it  which  did  not  do  its 
part."     Fam.  Expos.     Note  on  the  place. 

Guise.  "It  therefore  seems  that  the  family  of  Stephanas  were  all 
adult  believers,  and  so  were  baptized  on  their  own  personal  profession 
of  faith  in  Christ."     On  the  place. 

Hammond.  "  I  think  it  unreasonable  that  the  apostle's  bare  mention 
of  baptizing  his  [Stephanas']  household,  should  be  thought  competent 
to  conclude  that  infant's  were  baptized  by  him ;  when  it  is  uncertain 
whether  there  were  any  such  at  all  in  his  house."  Works,  Vol.  L 
p.  492.     In  Psed.  Exam.  Vol.  II.  p.  358. 

Macknight.  "The  family  of  Stephanas  seem  all  to  have  been 
adults  when  they  were  baptized,  for  they  are  said,  chap.  xvi.  15,  to  havt 
devoted  themselves  to  the  ministry  of  the  saints."  Apos.  Epis.  Note 
on  J  Cor.  i.  1 6. 


REFLECTION  ON  THE  BAPTISM  OF  HOUSEHOLDS. 

We  have  now  found  the  record  of  Three  Households  baptized  by  the 
apostle  Paul,  or  Silas,  his  companion ;  Lydia's,  the  Jailer's,  and  Ste- 
phanas'. If  it  were  the  constant  practice  of  the  apostles  to  baptize  children 
with  their  parents,  (as  our  Paedobaptist  friends  maintain,)  we  should 
reasonably  have  expected,  and,  no  doubt,  should  have  found,  in  various 
places  of  scripture,  after  naming  the  baptism  of  believers,  the  words 
added,  '  and  their  children,'  or  '  and  their  little  ones ;'  as  families  of 
young  children  are  expressed  in  the  Old  Testament.  And  I  infer  that 
this  must  have  been  a  fact  in  mani  instances,  because  we  find  in  this 
book  MAJfT  thousands  of  adults  believing,  and  being  baptized,  or 
added  to  the  Lord.  See  Acts  ii.  41,  iv.  4,  v.  14,  &c.  Would  it,  then, 
be  probable  that  three  families  only  would  be  specified  as  families, 
while  hundreds,  or,  it  may  be,  thousands  of  other  families,  are  not  re- 
ferred to  in  the  most  distant  way  1  This,  I  conceive,  next  to  impossi- 
ble ,  and,  therefore,  infer  that  the  baptism  of  families  was  compara- 
tively of  rare  occurrence. 

But  in  these  tlvree  cases  we  have  not  the  words  '  and  their  little  ones ; 


SCRIPTURE    GUIDE    TO    BAPTISM.  43 

nor  yet  '  and  their  children  ;'  (and  this  expression  might  be  used  with- 
out necessarily  implying  infants,)  but  the  term  "  house"  or  "  household" 
is  used,  which  conveys  no  idea  as  to  the  age  of  the  persons  intended, 
nor  whether  they  were  the  children  or  the  servants  of  the  heads  of  the 
families ;  and,  therefore,  had  nothing  been  said  descriptive  of  them,  it 
would  have  been  exceedingly  inconclusive  to  have  inferred  a  prece- 
dent Fon  infant  baptism  from  the  use  of  the  word  household ;  be- 
cause there  are  thousands,  yea,  mi  11  ions  of  families  that  have  no  infant 
children.  The  writer  of  this  pamphlet  has  baptized  households;  and, 
among  others,  a  "  Lydia  and  her  household,"  and  yet  never  baptized  a 
child.  From  the  word  "  household,"  therefore,  to  infer  the  baptism  of 
infants,  is  completely  begging  the  question.  But,  as  my  reader  has 
seen,  there  is  something  said  of  these  three  households,  which  describes 
the  constituents  of  them:  from  this  it  is  demonstrably  certain, 
that  the  jailer's  and  Stephanas'  were  professedly  believers  in  Christ, 
and  that  which  is  said  of  them  is  of  infants  impossible.  And  as  to 
Lydia's,  if  "the  brethren"  Paul  and  Silas  "comforted"  in  her  house 
were  her  household,  (and  there  were  no  other  Christians  in  the  city  but 
the  family  they  had  just  quitted.)  there  is  no  more  uncertainty  respect- 
ing them.  Thus  while  households  out  of  number  are  referred  to  in  the 
Scriptures,  and  nothing  is  added  by  which  we  could  learn  of  what  they 
consisted,  it  has  pleased  God  to  give  such  information  of  the  baptized 
households,  as  to  lead  the  reader  to  infer,  that  they  all  were  (as  the  same 
apostle  testifies  of  the  church,  of  which  Stephanas  and  his  household 
were  members,)  "called  of  God  to  the  fellowship  of  his  Son  Jesus 
Christ  our  Lord."     1  Cor.  i.  9. 

The  celebrated  Ptedobaptist  writers  I  have  cited,  candidly  allow  that 
the  Scriptures,  regarding  these  households,  teach  nothing  further  upon 
our  inquiries  than  what  I  have  endeavoured  to  make  plain  to  the  reader. 
To  his  own  judgment  I  cheerfully  leave  his  decision. 


§  IX.  Certain  Disciples  at  Ephesus  Baptized. 

This  is  the  ninth  and  last  place,  in  the  Acts  of  the  Apostles,  relative  to  our 
present  inquiries.  The  question  whether  the  persons  here  referred  to,  were  bap- 
tized txtice,  first  with  John's  baptism,  and  now  Christ's,  does  not  affect  the  object 
of  our  examination. 

Acts  xix.  1.  Paul,  having  past  through  the  upper  coasts, 
came  to  Ephesus;  and  finding  certain  disciples,  2.  He  said 
unto  them,  Have  ye  received  the  Holy  Ghost  since  ye  be- 
lieved ?  And  they  said  unto  him,  We  have  not  so  much  as 
heard  whether  there  be  any  Holy  Ghost.  3.  And  he  said 
unto  them,  Unto  what  then  were  ye  baptized  ?  And  they 
said,  Unto  John's  baptism.  4.  Then  said  Paul,  John 
verily  baptized  with  the  baptism  of  repentance,  saying 
unto  the  people,  That  they  should  believe  on  him  which 
should  come  after  him,  that  is,  on  Christ  Jesus.  5.  When 
they  heard  this,  they  were  baptized  in  the  name  of  the 


44  SCRIPTURE    GUIDE    TO    BAPTISM. 

Lord  Jesus.  6.  And  when  Paul  had  laid  his  hands  upon 
them,  the  Holy  Ghost  came  on  them  ;  and  they  spake  with 
tongues,  and  prophesied.  7.  And  all  the  men  were  about 
twelve. 


That  in  these  persons  we  have  an  example  of  adult  baptism  is  clear, 
For,  1.  They  are  called  "disciples." — 2.  They  "believed." — 3.  They 
"  received  the  Holy  Ghost." — 4.  They  "  spake  with  tongues  and  pro- 
phesied ;"  and  were  in  number  twelve  men.  We  need  not,  therefore, 
add  another  word  respecting  them. 


CONCLUSION  OF  THE  ACTS. 

We  have  now,  Christian  reader,  passed  through  all  the  Acts  of  the 
Apostles,  and  examined  all  the  instances  of  the  administration  of  this 
ordinance  recorded  in  this  sacred  history,  and  to  this  place,  we  can  con- 
fidently assert,  That  we  have  no  where  found  a  single  place  or  passage, 
that  describes,  records,  or  implies  the  baptism  of  any  infants.  The 
reader  will  not  suppose  this  a  hasty  conclusion,  when  he  hears  the  fol- 
lowing Pffidobaptists : — 

Goodwin.  "Baptism  supposes  regeneration  sure  in  itself  first.  Sa- 
craments are  never  administered  to  begin,  or  work  grace.  Read  ALL 
the  Acts,  still  it  is  said,  they  believed,  and  were  baptized?'  Works, 
Vol.  I.  P.  I.  p.  200. 

Mr.  T.  Boston-.  "  There  is  no  example  of  baptism  recorded  in  the 
Scriptures,  where  any  were  baptized  but  such  as  appeared  to  have  a 
saving  interest  in  Christ."      Works,  p.  384. 

Limborch.  "  There  is  no  instance  can  be  produced,  from  which  k 
may  indisputably  be  inferred  that  any  child  was  baptized  by  the  apos- 
tles."    Complete  Syst.  Div.  B.  V.  Ch.  xxii.  §  II. 

Ma.  Baxter.  (The  appeal  he  makes  to  Mr.  Blake,  in  this  place, 
might  be  made,  with  all  confidence,  to  every  Psedobaptist.)  "  I  con- 
clude, that  all  examples  of  baptism  in  Scripture  do  mention  only  the 
administration  of  it  to  the  professors  of  saving  faith ;  and  the  precepts 
give  us  no  other  direction.  And  I  provoke  Mr.  Blake,  as  far  as  is 
seemly  for  me  to  do,  to  name  ONE  precept  or  example  for  baptizing 
any  other,  and  make  it  good  if  he  can."  Disput.  of  Right  to  Sacrari. 
p.  156.     In  Psed.  Exam.  Vol.  II.  p.  29. 


SCRIPTURE    GUIDE    TO    BAPTISM.  45 

CHAPTER  III. 

THE    EPISTLES. 

We  now  proceed,  lastly,  to  examine  those  passages  in  the  Apostolic* 
Epistles  which  refer  to  this  ordinance. 

§  I.  Passages  which  contain  an  express  Allusion  to  the  Mode,  and  tht 
Spiritual  Design  of  Baptism. 

Rom.  vi.  3.  Know  ye  not,  that  so  many  of  us  as  were 
baptized  into  Jesus  Christ  were  baptized  into  his  death  ? 
4.  Therefore  we  are  buried  with  him  by  baptism  into 
death  ;  that  like  as  Christ  was  raised  up  from  the  dead  by 
the  glory  of  the  Father,  even  so  we  also  should  walk  in 
newness  of  life.  5.  For  if  we  have  been  planted  together 
in  the  likeness  of  his  death,  we  shall  be  also  in  the  likeness 
of  his  resurrection. 

Colos.  ii.  12.  Buried  with  him  in  baptism,  wherein  also 
ye  are  risen  with  him  through  the  faith  of  the  operation  of 
God,  who  hath  raised  him  from  the  dead. 


The  object  of  the  apostle  Paul  in  these  places,  and  their  connection, 
is  to  show  the  churches  to  which  he  is  writing,  the  necessity  of  a  holy 
walk  and  conversation.  To  this  end  he  puts  them  in  mind  of  their 
baptism,  the  profession  they  made  in  it,  and  the  obligation  they  took 
upon  themselves  to  live  according  to  those  truths  symbolically  taught  by 
and  in  the  ordinance.  '  Know  ye  not,'  says  he  to  the  Romans,  '  that  so 
many  of  us  as  were  baptized  into  Jesus  Christ,''  into  a  profession  of 
his  religion,  lwere  baptized  into  his  death,''  into  a  reliance  upon,  and 
conformity  to  his  death,  the  great  design  of  which  was  to  take  away 
sin ;  and,  consequently,  as  our  Lord  died,  and  was  buried  on  account 
of  it,  so  should  we  die  and  be  buried  to  the  love  and  practice  of  it. 
Then  follows  this  plain  and  striking  allusion  to  the  particular  act  by 
which  the  rite  in  question  is  administered,  in  verse  4,  which,  with  the 
same  allusion  in  the  Epistle  to  the  Colossians,  reads  to  this  effect : — 

1  Therefore  (that  is,  to  express  this  very  design)  we  are  BURIED 
'  bt  and  ix  baptisx,  with  Christ  our  Lord;  and  as  He  was  raiseo 
'  rp  from  the  dead  by  the  glory  of  the  Father,  so  are  we  at  our  baptism. 
1  WHERE IX  we  likewise  are  raised  up  to  walk  thenceforth  in  new- 
'  ness  of  life ;  and  this  is  not  of  ourselves,  but  through  the  faith  of 
'  the  operation  of  God,  who  thus  raised  up  his  Son  from  the  sepulchre 
'  to  live  and  reign  for  ever.' 

In  these  places  the  apostle  does  twice  describe  baptism  as  effecting  a 
burial  and  a  resurrection,  and  as  such  to  be  a  continued  representation 
of  the  burial  and  resurrection  of  Christ,  our  Pattern  and  Lord  ;  and  this 
is  realized  only  in  immersion. 


46  SCRIPTURE    GUIDE    TO    BAPTISM. 

By  these  plain  allusions  to  the  Mode  of  the  ordinance,  the  sense  of 
the  word  "  baptize,"  is  most  plainly  exhibited  and  confirmed  ;  and  the 
necessity  of  "  going  down  ixto,  and  coming  up  out  of  the  water" — of 
"baptizing  IN  the  Jordan,"  and  where  "there  was  much  water  ;" 
(which  phrases  we  found  in  connexion  with  baptism,)  is  here  evidently 
explained.  Pa?dobaptist  divines,  of  the  greatest  celebrity  for  learning 
and  information,  have  frankly  allowed  what  we  have  above  asserted. 
We  have  no  difficulty  but  in  making  such  a  selection  as  would  be  most 
highly  esteemed  by  the  reader.  The  following  are,  perhaps,  the  most 
unexceptionable  that  could  be  produced. 

Mr.  Wall,  Vicar  of  Shoreham,  in  Kent,  and  author  of  that  famous 
work,  '  The  History  of  Infant  Baptism,'  for  which  he  received  the 
thanks  of  the  whole  clergy  in  convocation.  "  As  to  the  manner  of 
baptism  then  generally  used,  the  texts  produced  by  every  one  that 
speaks  of  these  matters,  John-  hi.  23,  Mark  i.  5,  Acts  viii.  38,  are  un- 
deniable proofs  that  the  baptized  person  went  ordinarily  into  the  water, 
and  sometimes  the  Baptist  too.  We  should  not  know  from  these  ac- 
counts whether  the  whole  body  of  the  baptized  was  put  under  water, 
head  and  all,  were  it  not  for  two  later  proofs,  which  seem  to  me  to  put 
it  out  of  question  :  One,  that  St.  Paul  does  twice,  in  an  allusive 
way  of  speaking,  call  baptism  a  BURIAL  ;  the  other,  the  custom  of  the 
Christians,  in  the  near  succeeding  times,  which,  being  more  largely  and 
particularly  delivered  in  books,  is  known  to  have  been  generally,  or 
ordinarily,  a  total  immersion."  Defence  of  the  History  of  Infant 
Baptism,  p.  131. 

Archbishop  Tillotson.  "Anciently,  those  who  were  baptized, 
were  immersed  and  buried  in  the  water,  to  represent  their  death  to 
sin ;  and  then  did  rise  up  out  of  the  water,  to  signify  their  entrance 
upon  a  new  life.  And  to  these  customs  the  apostle  alludes,  Rom.  vi. 
2—6."     Works,  Vol.  I.  Serm.  vii.  p.  179. 

Archbishop  Secker.  "  Burying,  as  it  were,  the  person  baptizes 
in  the  water,  and  raising  him  out  again,  without  question,  wa* 
anciently  the  more  usual  method ;  on  account  of  which  Saint  Paul 
speaks  of  baptism  as  representing  both  the  death,  burial,  and  resurrec- 
tion of  Christ,  and  what  is  grounded  on  them, — our  being  dead  and 
buried  to  sin,  and  our  rising  again  to  walk  in  newness  of  life."  Lect. 
on  Catechism,  L.  xxxv. 

Mr.  Sam.  Clarke.  "  We  are  buried  with  Christ  by  baptism,  &c 
In  the  primitive  times  the  manner  of  baptizing  was  by  immersion,  or 
dipping  the  whole  body  into  the  water.  And  this  manner  of  doing  it 
was  a  very  significant  emblem  of  the  dying  and  rising  again,  referred  to 
by  St.  Paul,  in  the  above-mentioned  similitude."  Expos,  of  the  Church 
Catechism,  p.  294,  ed.  6. 

Mr.  Wells.  "  St.  Paul  here  alludes  to  immersion,  or  dipping  the 
svhole  body  under  water  in  baptism  ;  which,  he  intimates,  did  typify 
he  death  and  burial  (of  the  person  baptized)  to  sin,  and  his  rising  up 
out  of  the  water  did  typify  his  resurrection  to  newness  of  life."  lllust. 
Bib.  on  Rom.  vi.  4. 

Mr.  Nicholson,  Bishop  of  Gloucester.     "  In  the  crave  with  Christ 


SCRIPTURE    GUIDE    TO    BAPTISM.  47 

we  went  not ;  for  our  bodies  were  not,  could  not  be  buried  with  his ; 
but  m  baptism,  by  a  kind  of  analogy  or  resemblance,  while  our  bodies 
are  under  the  water,  we  may  be  said  to  be  burikd  with  him."  Expos, 
of  the  Church  Catechism,  p.  174. 

Mr.  Doddridge.  "Buried  with  him  in  baptism.  It  seems  the 
part  of  candor  to  confess,  that  here  is  an  allusion  to  the  manner  of 
baptizing  by  immersion."     Fam.  Expos.  Note  on  the  place. 

Mr.  George  Whitefield.  "  It  is  certain  that  in  the  words  of  our 
text,  Rom.  vi.  3,  4,  there  is  an  allusion  to  the  manner  of  baptism,  which 
was  by  immersion,  which  is  what  our  own  church  allows,"  &c.  Eighteen 
Sermons,  p.  297. 

Mr.  John  Wesley.  "Buried  with  him — alluding  to  the  ancient 
manner  of  baptizing  by  immersion."     Note  on  Rom.  vi.  4. 

Mr.  Whitby,  author  of  a  Commentary  on  the  New  Testament,  and 
more  than  forty  other  learned  works.  "  It  being  so  expressly  declared 
here.  Rom.vi.  4,  and  Col.  ii.  12,  that  we  are  buried  with  Christ  in  baptism, 
by  being  buried  under  water ;  and  the  argument  to  oblige  us  to  a  conform- 
ity to  his  death,  by  dying  to  sin,  being  taken  hence;  and  this  immersion 
being  religiously  observed  by  ale  Christians  for  THIRTEEN 
CENTURIES,  and  approved  by  our  Church,  and  the  change  of  it  into 
sprinkling,  even  without  any  allowance  from  the  author  of  this  institu- 
tion, or  any  license  from  and  council  of  the  church,  being  that  which 
the  Romanist  still  urges  to  justify  his  refusal  of  the  cup  to  the  laity ;  it 
were  to  be  wished  that  this  custom  might  be  again  of  general  use,  and 
aspersion  only  permitted,  as  of  old,  in  case  of  the  Clinici,  or  in  present 
danger  of  death."     Note  on  Rom.  vi.  4. 


The  apostle  uses  the  figure  of  Planting,  as  well  as  of  Burying,  in 
allusion  to  baptism,  verse  5.  "  If  we  have  been  planted  together  in  the 
likeness  of  his  death,  we  shall  be  also  in  the  likeness  of  his  resurrec- 
tion." This  also  is  in  perfect  agreement  with  the  same  Mode  of  ad- 
ministering it.  The  circumstance  in  nature,  from  which  the  figure  is 
borrowed,  is  th«  same  as  that  employed  by  our  Lord,  John  xii.  24. 
"  Except  a  corn  of  wheat  fall  into  the  ground  and  die,  it  abideth  alone, 
but  if  it  die,  it  bringeth  forth  much  fruit."  The  seed  to  be  planted 
must  be  buried  in  the  soil ;  so  the  Christian  in  baptism  is  '  planted  in 
the  likeness  of  the  death,  that  he  may  be  also  in  the  likeness  of  the 
resurrection  of  his  Lord.' 

Mr.  Mac  knight.  "  Planted  together  in  the  likeness  of  his  death. 
The  burying  of  Christ,  and  of  believers,  first  in  the  water  of  baptism, 
and  afterwards  in  the  earth,  is  fitly  enough  compared  to  the  planting  of 
seeds  in  the  earth,  because  the  effect,  in  both  cases,  is  a  reviviscence  t» 
a  state  of  greater  perfection."     Note  on  Rom.  vi.  5. 

Assembly  of  Divines.  "  If  we  have  been  planted  together,  &c. 
By  this  elegant  similitude  the  apostle  represents  to  us,  that,  as  a  plant 
that  is  set  in  the  earth  lietb  as  dead  and  immoveable  for  a  time,  but  after 
springs  up  and  flourishes,  so  Christ's  body  lay  dead  for  a  while  in  the 


48  SCRIPTURE  GUIDE  TO  BAPTISM. 

grave,  but  sprung  up  and  flourished  in  his  resurrection  ;  and  we  also, 
when  we  are  baptized,  are  buried,  as  it  were,  in  the  water  for  a  time, 
but  after  are  raised  up  to  newness  of  life."     Annot.  in  loco. 


Inference.  "With  certainty  I  may  gather  from  the  Scriptures  at  the 
nead  of  this  section,  That  the  outward  form  of  baptism  in  the  apostolic 
age  was  a  burial  is  water.  It  is  made  infinitely  interesting  to  the 
heart  of  a  Christian  by  that  which  it  was  intended  to  represent,  viz.  the 
deatk,  burial,  and  resurrection  of  the  Redeemer ;  and  here  too  I  may 
infer  the  infinite  and  irresistible  obligation  the  baptized  person  is  undei 
to  devote  his  life  to  that  Lord  to  whose  death  and  resurrection  he  is  thus 
emblematically  conformed  in  the  baptismal  rite :  and  I  see  also  in  these 
verses,  by  what  principle  and  power  this  is  all  to  be  realized,  "  througt 
faith,  which  is  of  the  operation  of  God."  In  none  destitute  of  that 
living  principle  can  this  intention  of  the  ordinance  be  fulfilled.  If 
sprinkling  were  the  mode,  and  infants  the  subjects,  these  passages  never 
could  have  been  written.  To  the  baptism  of  believers  alone,  and  that 
administered  by  immersion,  will  these  passages  apply. 


§  II.   Occasional  Mention  of  Baptism. 

Eph.  iv.  5.  One  Lord,  one  faith,  one  baptism. 

1  Cor.  xii.  13.  For  by  one  Spirit  we  are  all  baptized  into 
one  body,  whether  we  be  Jews  or  Gentiles,  whether  we  be 
bond  or  free ;  and  have  been  all  made  to  drink  into  one 
Spirit. 

Gal.  iii.  27.  For  as  many  of  you  as  have  been  baptized 
into  Christ,  have  put  on  Christ. 

1  Cor.  xv.  29.  Else  what  shall  they  do  which  are  bap- 
tized for  the  dead,  if  the  dead  rise  not  at  all  ?  Why  are 
they  then  baptized  for  the  dead  ? 


To  the  Ephesians  and  Corinthians  the  apostle  is  recommending 
peace  and  unity ;  that  they  should  be  all  of  one  heart  and  mind,  so  thai 
there  be  no  schism  in  the  body,  as  all  were  one  in  Christ.  To  urge 
which,  he  puts  them  in  mind  of  what  they  had  been  uniformly  taught, 
that  there  was  but  "  One  Lord,  oxe  Faith,  one  Baptism  ;"  and  that 
**  all  were  baptized  into  onk  body,  whether  Jews  or  Gentiles."  We 
should  here  observe,  (what  we  have  so  frequently  noticed  before,)  that 
the  apostle  places  faith  before  baptism,  as  Christ  the  great  Lawgiver 
had  done,  He  tluit  believeth,  and.  is  baptized.  "  One  faith,  one  bap- 
ti&m."  If  this  passage  were  to  be  expressed  according  to  the  general 
practice  of  the  present  day,  the  order  both  of  Christ  and  the  apostle 
must  be  "  reversed^     See  Simeon,  at  p.  28. 


6CRIPTTRE    GUIDE    TO    BAPTISM.  49 

In  the  above  verse  to  the  Galatians,  the  apostle  is  thought  to  be 
alluding  to  the  change  of  garments  which  must  necessarily  take  place 
after  the  administration  of  the  ordinance  ;  to  which  may  allude  the 
expressions,  "  putting  off  the  old  man  with  his  deeds,"  and  "putting  on 
the  new  man,"  Eph.  iv.  22,  24  ;  Col.  iii.  9,  10  ;  and  especially,  as  here, 
"  putting  on  Christ,"  as  "  the  Lord  our  righteousness." 

Adam  Clarke.  "  When  he  [the  person  baptized]  came  up 
out  of  the  water,  he  seemed  to  have  a  resurrection  to  life.  He  was 
therefore  supposed  to  throw  off  his  old  Gentile  state,  as  he  threw  off 
his  clothes,  and  to  assume  a  new  character,  as  the  baptized  generally 
put  on  new  or  fresh  garments."     Comment,  on  Rom.  vi.  4. 

The  last  verse  cited  above,  1  Cor.  xv.  29,  has  obtained  many  inter- 
pretations, as  the  meaning  of  the  apostle  in  the  words,  "  for  the  dead," 
is  not  certain. 

Joh>-  Edwards.  "  Some  of  the  fathers  hold  that  the  apostle's 
argument  in  the  text  is  of  this  sort :  If  there  should  be  no  resurrection 
of  the  dead  hereafter,  why  is  baptism  so  significant  a  symbol  of  our 
dying  and  rising  again,  and  also  of  the  death  and  resurrection  of  Christ, 
The  immersion  into  the  water  was  thought  to  signify  the  death  of 
Christ,  and  their  coming  out  denotes  his  rising  again,  and  did  no  leas 
represent  their  own  future  resurrection."  In  Stennetfs  Answer  to 
Addington,  p.  105. 

Mackxight.  "Christ's  baptism  was — an  emblem  of  his  future 
death  and  resurrection.  In  like  manner,  the  baptism  of  believers  is  em- 
blematical of  their  own  death,  burial,  and  resurrection."  Apost.  Epis. 
Note  on  Rom.  vi.  4. 

Inference.  If  faith  preceded  baptism  in  the  apostles'  days,  and  the 
persons  who  received  that  ordinance  had  imbibed  the  influence  of  that 
one  Spirit,  and  had  put  on  Christ  as  the  robe  of  righteousness,  the 
spiritual  adorning  of  their  souls,  hoping  for  their  part  in  the  first  resur- 
rection at  His  appearing  and  glory,  it  is  most  manifest,  that  none  but  a 
genuine  convert  to  Christ  could  thus  be  baptized,  or  enjoy  such  high 
and  delightful  privileges. 


§  III.  Baptism  illustrated  by  Events  recorded  m  the   Old  Testament. 

These  are  the  last  passages  we  find  in  the  New  Testament  which  relate  to 
the  subject  ol  our  examination. 

1  Cor.  x.  1.  Moreover,  brethren,  I  would  not  that  ye 
should  be  ignorant,  how  that  all  our  fathers  were  under  the 
cloud,  and  all  passed  through  the  sea ;  2.  And  were  all 
baptized  unto  Moses  in  the  cloud  and  in  the  sea. 

1  Pet.  iii.  20.  The  long  suffering  of  God  waited  in  the 
days  of  Noah,  while  the  ark  was  a  preparing,  wherein  few, 
that  is,  eight  souls,  were  saved  by  water.  31.  The  like 
figure  whereunto  even  baptism  doth  also  now  save  us  (not 

E 


50  SCRIPTURE    GUIDE    TO   BAPTISM. 

the  putting  away  of  the  filth  of  the  flesh,  but  the  answer  of 
a  good  conscience  towards  God,)  by  the  resurrection  of 
Jesus  Christ. 


The  better  to  understand  the  apostle  Paul,  in  the  first  passage  above, 
the  reader  would  do  well  to  peruse  the  account,  in  the  Old  Testament, 
in  Exod.  xiv.,  to  which  he  refers.  In  verse  22,  we  are  told,  that  the 
Israelites  "  went  into  the  midst  of  the  Red  Sea  upon  dry  ground,"  that 
the  water  divided,  opening  a  passage  for  them,  and  forming  "a  wall 
unto  them  on  the  right  hand  and  on  the  left."  We  also  learn,  that 
"  the  cloud"  which  had  conducted  them,  now  removed  its  situation ; 
stood  between  the  two  armies,  and  overspread  and  concealed  the  Israel- 
ites from  their  enemies;  that  it  was  bright,  and  "gave  light"  to  the 
former,  while  it  was  "  darkness"  toward  the  latter.  It  does  not  appear 
that  any  water  actually  touched  the  Israelites  in  any  sense  whatever; 
and  hence,  the  word  "  baptized"  must  be  used  by  the  apostle  in  a  figura- 
tive sense  ;  and  if  it  has  a  reference  to  the  mode,  we  have  only  to  ask, 
Does  the  situation  of  the  Jews,  "  in  the  cloud,  and  in  the  sea,"  best 
agree  to  sprinkling  ivith  water,  or  a  total  burial  in  it  P  Paedobaptists  of 
the  highest  celebrity  will  answer : — 

"  Witsixjs  (says  Mr.  Booth)  expounds  the  place  to  this  effect.  •  How 
were  the  Israelites  baptized  in  the  cloud,  and  in  the  sea,  seeing  they 
were  neither  immersed  in  the  sea,  nor  wetted  by  the  cloud  1  It  is  to  be 
considered,  that  the  apostle  here  uses  the  term  '  baptism,'  in  a  figura- 
tive sense',  yet  there  is  some  agreement  to  the  external  sign.  The  sea 
is  water,  and  a  cloud  differs  but  little  from  water.  The  cloud  hung 
over  their  heads,  and  the  sea  surrounded  them  on  each  side  ;  and  so  the 
water  in  regard  to  those  that  are  baptized.'  "  In  Peed.  Exam.  Vol.  I. 
p.  185. 

Whitby.  "  They  were  covered  with  the  sea  on  both  sides,  Exod. 
xiv.  22 ;  so  that  both  the  cloud  and  the  sea  had  some  resemblance  to 
our  being  covered  with  water  in  baptism.  Their  going  into  the  sea 
resembled  the  ancient  rite  of  going  into  the  water  ;  and  their  coming  out 
of  it,  their  rising  up  out  of  the  water."     Ibid.  p.  187. 

By  the  apostle  Peter,  in  the  passage  cited,  we  are  taught  that  as 
Noah  and  his  family  "  were  saved  by  icater,"  so  baptism,  the  antitype 
of  the  water  of  the  deluge,  "  now  saves"  the  believer ;  not  by  a  wash 
ing  of  his  person,  or  a  ceremonial  purification,  which  cannot  take  away 
sin ;  but  the  water  being  a  "  like  figure"  in  both  cases,  that  is,  exhibit 
ing  Christ  and  his  merits,  the  believer  is  saved  by  the  sacred 
reality  signified.  In  this  case,  baptism  is  "  The  answer  of  a  gooa 
conscience  toward  God :"  both  the  answer  given  to  inquiry  at  baptism, 
and  the  subsequent  testimony  of  the  mind  to  God,  are  conscientious, 
being  in  accordance  with  a  sincere  and  heartfelt  faith  in  the  merits  of 
the  dying  and  rising  Saviour. 

Owen.  "  I  deny  not  but  that  there  is  a  great  analogy  between  sal- 
vation by  the  ark,  and  that  by  baptism,  inasmuch  as  the  one  did  repre- 


SCRIPTURE    GUIDE    TO    BAPTISM.  51 

tent,  and  the  other  doth  exhibit  Christ  himself."  On  Hebrews,  Vol.  IV. 
p.  138.  Williams's  Abr. 

Mackxight.  ''This  answer  of  a  good  conscience  being  made  to 
God,  is  an  inward  answer,  and  means  the  baptized  person's  sincere 
persuasion  of  the  things  which,  by  submitting  to  baptism,  he  professes 
to  believe  ;  namely,  that  Jesus — arose  from  the  dead,  and  that  at  the 
last  day  he  will  raise  all  from  the  dead  to  eternal  lite,  who  sincerely 
obey  him."     Apost.  Epist.     Note  in  loc. 

Inference.  If  the  exercise  of  "  a  good  conscience"  is  associated  with 
the  ordinance  of  baptism,  in  none  but  a  believer  in  Christ  can  this 
union  be  realized. 


CONCLUSION  OF  THE  NEW  TESTAMENT. 

Havixg  now,  my  reader,  completed  the  chief  design  of  this  pamphlet 
in  transcribing  and  laying  before  you  every  passage  of  this  sacred 
volume  that  relates  to  the  subject  of  our  inquiry,  and  contains  any  in- 
formation, whether  on  the  subjects,  mode,  or  spiritual  design  of  bap- 
tism, I  have,  I  humbly  hope,  fulfilled  the  title  I  have  assumed,  in  pre- 
senting you  with  "  the  scripture  guide  to  baptism."  Our  Divine 
Master  commanded  us  to  "  search  the  Scriptures,"  and  I  have  no  doubt 
but  that  it  would  meet  with  His  gracious  approbation  if  this  plan  were 
adopted,  in  reference  to  any  subject  pertaining  to  His  cause  or  kingdom. 
"  To  the  word  and  to  the  testimony,"  is  an  inspired  maxim  in  theology, 
and  one  from  which  no  Protestant  will  dissent.  "  Ye  do  err,"  said  our 
Redeemer,  "not  knowing  the  Scriptures." 

We  ought,  therefore,  now  to  be  able  to  answer  the  three  inquiries 
proposed  at  the  beginning  : — 

I.  Who  are  proper  subjects  of  Christian  baptism,  according  to  the 
authority  of  Christ,  and  the  practice  of  his  apostles  1 

Answer.  We  have  met  with  the  baptism  of  many  thousands  of 
persons,  and  the  ordinance  administered  on  many  different  occasions ; 
but  we  have  no  where  found,  through  all  this  sacred  book,  any  one  per- 
son baptized  (Christ  excepted)  that  we  have  the  slightest  reason  to 
suppose  was  not  first  instructed  in  the  doctrines  of  the  gospel,  and 
had  professed  to  believe;  but  this  is  either  expressly  testified,  or  so 
implied  of  all,  as  to  leave  no  just  ground  of  dispute. 

II.  By  what  mode  should  the  ordinance  be  administered  1 

Answer.  We  have  no  where  met  with  a  single  verse,  word,  or  cir- 
cumstance, which  indicates  the  application  of  water,  by  pouring  or 
sprinkling ;  but  wherever  any  thing  is  found  descriptive  of  this  ordi- 
nance, iMMERMoy  (as  the  word  baptism  undeniably  signifies)  is 
plainly  implied  in  circumstances,  and  confirmed  by  allusions. 

III.  What  is  its  spiritual  design^  and  in  whom  is  it  realized  1 
Answer      The  passages  that  have  been  before  us  plainly  indicate, 


52  SCRIPTURE    GUIDE    TO    BAPTISM. 

that  it  was  the  Divine  intention  that  this  ordinance  should  exhibit  and 
teach  the  important  change  produced  by  the  efficacy  of  grace  on  a  sin 
ner,  namely,  his  purification  from  sin,  and  burial  as  to  the  love 
and  practice  of  it ;  his  resurrection  to  a  new  and  religious  life ;  the 
union  and  fellowship  into  which  the  Christian  enters  with  the  Tri- 
une God ;  and  his  rising  from  the  dead,  through  his  risen  Lord,  at  his 
coming. 

Here  my  pages  might  close :  but  when  the  subject  of  baptism  was 
first  brought  under  my  own  examination,  and  I  had  read  with  care  these 
portions  of  Scripture  ;  being  taught  from  early  childhood  to  consider  in- 
fant baptism  of  Divine  authority,  I  felt  anxious  to  propose  a  few  ques- 
tions to  those  competent  to  answer  me  :  and  I  conceived  the  generality 
of  inquirers  on  the  subject  would  feel  a  similar  solicitude.  On  these 
questions  I  have  obtained  satisfaction  to  my  own  mind ;  and  being  de- 
sirous the  reader,  if  disposed  to  propose  the  same  questions,  should 
enjoy  the  same  satisfaction,  I  shall  employ  an  appendix  to  the  fore- 
going pages,  in  expressing  those  questions,  and  giving  such  answers  as 
to  me  appeared  conclusive  and  satisfactory.  Whether  the  reader  may 
consider  them  so  or  not,  I  leave  to  his  own  judgment  and  conscience, 
and  to  the  influence  of  that  Spirit,  whose  office  it  is  to  "  guide  into  all 
truth." 

I  shall  support  the  answers  by  citations  from  eminent  Paedobaptist 
writers,  as  I  have  done  my  foregoing  observations ;  and  sometimes  give 
6uch  extracts  alone,  as  the  best  and  most  conclusive  replies. 


APPENDIX,  PART  I. 


On  the  Grounds  of  Infant  Baptism,  its  Rise,  and  sup- 
posed Benefits. 

1.  Question.  Although  in  the  passages  of  Scripture 
you  have  cited,  I  have  not  found  an  express  authority, 
either  by  command  or  example,  for  the  baptism  of  infants, 
yet  will  Paedobaptist  divines  allow  that  no  such  authority 
is  to  be  found  in  the  New  Testament  ? 

Answer.  Bishop  Burnet.  "There  is  no  express  precept  or  rule 
given  in  the  New  Testament  for  baptism  of  infants."  Expos,  of  the 
Articles,  Art.  xxvii. 

Mr.  S.  Palmer.  "  There  is  nothing  in  the  words  of  institution,  nor 
in  any  after  accounts  of  the  administration  of  this  rite,  respecting  the 
baptism  of  infants :  there  is  not  a  single  precept  for,  nor  example  of,  this 
practice  through  the  whole  New  Testament."  Answer  to  Priestley  on 
the  Lord's  Supper,  p.  7. 

Luther.     "  It  cannot  be  proved  by  the  sacred  Scripture,  that  infant 


SCRIPTURE    GUIDE    TO    BAPTISM.  53 

baptism  was  instituted  by  Christ,  or  begun  by  the  first  Christians  after 
the  apostles."  (In  Peed.  Exam.  Vol.  II.  p.  4.  J  See  also  Goodwijt, 
Boston,  Lixborch,  and  Baxter,  at  page  44  of  this  pamphlet. 

2.  What  then  are  we  to  make  of  those  words  of  our 
Saviour,  and  his  subsequent  conduct?  Mark  x.  14,  16. 
"  Stiller  the  little  children  to  come  unto  me,  and  forbid 
them  not ;  for  of  such  is  the  kingdom  of  heaven.  And  he 
took  them  up  in  his  arms,  put  his  hands  upon  them,  and 
blessed  them." 

Answer.  If,  when  our  condescending  Saviour  took  these  children  in 
his  arms,  it  had  been  added  "and  he  baptized  them,"  instead  of  the 
words  "and  blessed  them,"  then  this  passage  with  propriety  might  be 
adduced,  and,  indeed,  would  have  decided  the  subject;  but  as  the  Holy 
Spirit  has  recorded  the  circumstance,  it  no  more  refers  to  infant  baptism, 
than  to  infant  communion,  or  infant  circumcision. — It  is  certain  Christ 
did  not  baptize  these  children,  for  he  never  baptized  at  all,  John  iv.  2  ; 
and  if  his  disciples,  who  baptized  for  him  and  by  his  authority,  had 
been  commanded  by  their  Lord  to  baptize  infants,  it  is  certain  they 
would  not  have  "  rebuked"  the  parents  or  friends  of  these  children  for 
bringing  them. 

But  this  passage,  by  fair  inference,  and  implication,  contains  an  ar- 
gument against  infant  baptism.  Here  you  observe  parents  bringing 
their  children  to  Jesus  to  crave  his  blessing  upon  them ;  or,  at  least, 
that  he  would  "  pray,"  Matt.  xix.  13,  that  the  blessing  of  heaven  might 
attend  them. 

Now  let  me  ask,  If  baptism  would  have  brought  these  children  into 
the  covenant  of  grace,  or  into  Christ's  church,  or  secured  to  them  any 
spiritual  benefit,  would  the  Lord  Jesus  have  concealed  that  circumstance 
from  these  parents,  and  from  his  disciples  ?  Would  he  '  take  them  in 
his  arms  and  bless  them,'  and  give  them  back  to  the  parents  without  bap- 
tism., and  without  a  word  upon  that  ordinance  1  Was  it  ever  known 
that  any  spiritual  benefit  was  sought  from  him  and  he  bestowed  it  not  1 
Here  the  spiritual  good  of  these  children  was  sought  at  his  hands,  and 
if  baptism  was  the  key,  the  seal,  the  door  to  all  the  spiritual  blessings 
of  the  covenant  of  grace,  (as  Predobaptists  often  describe  it,)  would  the 
Lord  Jesus  refuse  it, — or  send  them  away  without  it  ?  This  is  impos- 
sible ;  and,  therefore,  I  infer  that  infant  baptism  is  no  part  of  the  will 
of  Christ,  that  it  can  communicate  no  good,  and  ought  not  to  be  ob- 
served. Some  of  the  most  learned  Paedobaptists  are  aware  that  this 
passage  serves  not  their  cause. 

Poole's  Coxtixuators.  "  We  must  take  heed  we  do  not  found 
infant  baptism  upon  the  example  of  Christ  in  this  text ;  for  it  is  certain 
that  he  did  not  baptize  these  children.  Mark  only  saith,  He  took  them 
up  in  his  arms,  laid  his  hands  on  them,  and  blessed  them."  Annot.  on 
the  place,  in  Matt.  xix.  14. 

Bisaor  Taxlob.  "  From  the  action  of  Christ's  blessing  infants,  to 
e  2 


54  SCRIPTURE    GUIDE    TO    BAPTISM. 

infer  they  are  to  be  baptized,  proves  nothing  so  much,  as  that  there  is  a 
want  of  better  arguments ;  for  the  conclusion  would  with  more  proba- 
bility be  derived  thus : — Christ  blessed  infants,  and  so  dismissed  them, 
but  baptized  them  not ;  therefore,  infants  are  not  to  be  baptized." — 
Liberty  of  Prophecy,  p.  230. 

3.  If  the  New  Testament  does  not  afford  an  authority 
for  infant  baptism,  upon  what  grounds  do  P<edobaptist 
divines  practise  and  defend  it  ? 

Answer.  Mr.  Edw.  Williams,  (one  of  its  most  zealous  advocates,) 
affirms,  "  The  champions  [for  it]  are  by  no  means  agreed  upon  this 
question,  On  what  is  the  right  of  infants  to  baptism  founded?"* 

Their  grounds  are  various  and  contradictory.  The  early  fathers  who 
practised  it,  urged  the  virtue  of  the  ordinance  in  taking  away  sin,  and 
securing  eternal  life ;  adding,  the  certain  ruin  of  those  that  neglected 
it.f — The  church  of  Rome  holds,  "  If  any  one  shall  say  that  baptism 
is — not  necessary  to  salvation,  let  him  be  accursed."} — The  Greek 
church,  by  Cyril,  patriarch  of  Constantinople,  affirms,  "  We  believe 
that  baptism  is  a  sacrament  appointed  by  the  Lord,  which  except  a 
person  receive  he  has  no  communion  with  Christ."§ — The  Lutheran 
church,  and  the  church  of  England,  hold  both  the  ordinances  "  as 
generally  necessary  to  salvation."  The  former,  agreeing  with  Calvin 
and  Melancthon,  'own  a  sort  of  faith  in  infants,'  affording  them  a 
right;  while  the-English  church  hesitates  not  to  baptize  them,  "  Because 
they  (the  infants)  promise  by  their  sureties"  repentance  and  faith, 
"  which  promise,  when  they  come  to  age,  themselves  are  bound  to 
perform."H 

Many  learned  writers,  as  well  as  churches,  have  expressed  their  views 
upon  this  inquiry.  Mr.  Wall,  Mr.  Hammond,  and  many  others,  hold 
that  the  practice  of  '  Judish  proselyte  baptism'  is  the  foundation  of  the 
Christian  rite,  and  as  infants  received  the  former,  so  they  should  the 
latter :  but  Mr.  Owen,  Mr.  Jennings,  and  others,  have  proved  that  no 
such  practice  existed  among  the  Jews  to  afford  such  a  pattern  till  gene- 
rations after  Christ.^ — SirN.  Knatchbull  assumes  circumcision  as  the 
proper  foundation. — Beza,  and  after  him  Mr.  Doddridge  and  others,  con- 
sidered the  holiness  of  the  children  of  believers,  as  making  them  proper 
subjects.** — Mr.  Matt.  Henry  and  Mr.  Dwight  contended  that  'the 
profession  of  faith  made  by  the  parents'  to  be  their  children's  right.-f-f" — 
Mr.  H.  F.  Burder  affirms,  "  The  identical  principle  which  pervades  and 
unites  the  whole  of  the  argument — is  that  infants  are  to  be  baptized 
solely  on  the  ground  of  connexion  ivith  their  parents ,-"  and  this  he 
explains, — "  It  is  a  connexion  in  the  covenant  of  grace,  the  covenant  of 
redemption,  the  everlasting  covenant,  embracing  all  that  man  can  desire, 

*  Notes  on  Morrice's  Social  Relision,  p.  68.— t  See  Orisren,  Cyprian,  and  Am- 
brose in  Mr.  Wall's  Hist,  of  Infant  Bap.  Vol.  I.  chap.  6.  13.14.— t  Catechism  of  the 
Council  of  Trent,  Part.  II.  p.  164.— §  Confess.  Christ.  Fi.lei,  cap.  xvi.— 1|  See  Church 
Catechism,  and  Paedobap.  Exam.  Vol.  II.  p.  491,  et  seq—  IT  Mr.  Judson's  Serm.  on 
Christian  Baptism,  pp.  62,  63. — **  See  Beza  and  Doddridge  on  1  Cor.  vii.  14.— 
ft  Treatise  on  Bnptism,  p.  76,  and  D wight's  Theology  on  the  subject. 


SCRIPTURE    GLIDE    TO    BAPTISM.  55 

or  all  that  Jehovah  can  impart."* — An  anonymous  writer  affirms  that 
■  children  by  baptism  are  actually  brought  into  the  covenant  of  grace  " 
This  is  denied  by  another,  who  replies  that  the  "  children  of  believers 
are  really  and  truly  in  the  covenant  of  grace  before  their  baptism."-j- 

4.  Some  of  the  grounds  assumed  by  those  churches  and 
eminent  men,  appear  to  have  weight.  Does  not  the  "  ho- 
liness" referred  to,  existing  in  the  children  of  believers, 
and  founded  on  1  Cor.  vii.  14,  afford  the  ground  required? 
"  For  the  unbelieving  husband  is  sanctified  by  the  wife, 
and  the  unbelieving  wife  is  sanctified  by  the  husband  ;  else 
were  your  children  unclean,  but  now  they  are  holy."  If 
holy,  they  are  surely  proper  subjects  of  baptism. 

Answer.  So  many  good  men  have  thought :  but  holiness  is  no 
where  required  in  God's  word  as  a  pre-requisite  to  baptism.  And  is 
there  not  an  absurdity  in  the  thought  that  baptism,  which  is  the  out- 
ward sign  of  washing  away  sin,  Acts  xxii.  16,  should  be  administered 
to  infants,  because  they  are  holy  ? 

But  what  is  the  holiness  intended  in  the  above  passage  1  The  apos- 
tle says,  it  results  from  an  cxbelieveh.  being  sanctified.  Now  this 
sanctification  cannot  be  spiritual  ,•  for  that  is  the  work  of  the  Hory 
Ghost  upon  the  mind  and  heart,  and  in  which  an  unbeliever  has  no 
share  or  part,  Acts  viii.  21.  If  attention  be  paid  to  the  subject  upon 
which  the  apostle  is  speaking,  his  meaning  can  readily  be  perceived.  He 
is  advising  the  Corinthians  upon  the  question,  '  Whether,  if  a  husband 
or  wife  who  is  converted  to  Christ,  has  an  unbelieving  partner,  either 
Jew  or  idolator,  the  believer  should  separate  from  the  connexion  ,-'  as 
in  Ezra  x.  1 — 14.  The  apostle  advises,  '  If  the  unbelieving  partner  be 
pleased  to  dwell  with  the  believer,  the  believer  should  not  cause  the 
separation.'  Then  follows  the  passage  before  us,  u  For  the  unbelieving 
nusband  is  sanctified  by  the  wife  ;"  or,  as  Doddridge  renders  it,  "  is 
sanctified  to  the  wife,"  ecc. 

Now,  in  what  sense  can  any  thing,  or  person,  be  sanctified,  in  which 
there  is  no  moral  or  spiritual  holiness  communicated,  and  the  sancti- 
fication is  not  the  work  of  the  Holy  Spirit  ]  The  Scriptures  afford  the 
reply  :  The  temple,  the  altar,  the  offerings,  the  official  garments,  &c, 
under  the  law,  were  expressly  said  to  be  sanctified,  when  they  were 
appeinted.by  God's  law,  and  set  apart  to  certain  specified  purposes. 
Apply  this  to  the  subject  before  us.  Marriage  is  an  appointment  of 
God ;  and  when  a  man  or  woman  enters  into  that  contract,  he  or  she, 
by  God's  law,  is  set  apart,  or  sanctified,  to  stand  in  the  relation  of  hus- 
band or  wife;  and  hence  the  union  is  lawful,  becoming,  and  pleasing  to 
God,  and  shall  continue  to  be  so,  though  one  of  the  parties  shall  be 
converted  and  the  other  be  an  unbeliever^ 


*  Sermon  of  the  Rizht  of  Infants  to  Baptism,  pp.  7,  25;  cited  by  ilr.  I.  Bin.  in 
Strictures  on  ditto,  p.  IS. — t  In  Paedobap.  Exam,  as  before. 

t  Mr.  Gill,  on  the  verse  in  question,  cites  a  number  of  passages  from  Jewish 
writings,  in  which  the  word  swnotijied,  in  lite  phraseology  of  common  use,  is  used 
for  leguily  espoused.    If  thie  reading  were  adopted  iu  this  passage,  It  would  not 


56  SCRIPTURE    GUIDE    TO    BAPTISM. 

Taking  this,  which  appears  to  me  to  be  the  dense  of  the  passage,  the 
inference  which  the  apostle  draws  from  this  sanctification,  or  legal 
appointment  and  constitution  b)r  Divine  law,  is  natural,  "  else  were  your 
children  unclean,  but  now  are  they  holy."  i.  e.  If  the  marriage  union  was 
not  according  to  the  law  of  God,  your  children  would  be  the  fruit  of  un- 
cieanness  ;  but  now,  the  union  being  in  harmony  with  God's  will,  they 
are  "  holy ;"  they  are  free  from  illegitimate  impurity.  So  some  of  the 
greatest  and  best  Psedobaptist  writers  understand  the  apostle.  Thus 
among  a  multitude  of  others  : — 

Mr.  T.  Williams,  of  London.  "  The  unbelieving  husband  is  sanc- 
tified by  the  (believing)  wife,  &c,  so  that  the  connexion  is  perfectly 
lawful,  and  the  children  are  legitimate,  or  in  a  ceremonial  sense,  Ao/y." 
Cottage  Bible,  on  the  place. 

Melancthot*",  the  Reformer.  "  The  connexion  of  the  argument 
is  this,  '  If  the  use  of  marriage  should  not  please  God,  your  children 
would  be  bastards,  and  so  unclean  ;  but  your  children  are  not  bastards, 
therefore  the  use  of  marriage  pleaseth  God.'  How  bastards  were  un- 
clean in  a  peculiar  manner  the  law  shows,  Deut.  xxiii."  In  Psedobap. 
Exam.  Vol.  II.  p.  375. 

Shares  and  Vasqjjes.  "The  children  are  called  holy,  in  a  civil 
sense  :  that  is,  legitimate,  and  not  spurious.  As  if  Paul  had  said,  '  If 
your  marriage  were  unlawful,  your  children  would  be  illegitimate.  But 
the  former  is  not  a  fact;  therefore  not  the  latter.'  "  Ibid.  p.  373. 

Camero.  "  The  holiness  of  which  the  apostle  speaks  is  not  opposed  to 
that  impurity  which  by  nature  properly  agrees  to  all  on  account  of  Adam's 
offence,  but  to  the  impurity  of  which  believing  wives  were  apprehensive 
from  their  cohabiting  with  unbelieving  husbands."     Ibid.  p.  372. 

Inference.  If  the  holiness  which  is  merely  legitimacy  of  birth,  is 
no  title  to  baptism,  then  the  passage  we  have  considered  favurs  not  the 
baptism  of  infants. 

5.  From  this  interpretation,  it  would  appear  that  the 
children  of  believers  are  no  better,  or  more  holy  by  nature, 
than  the  children  of  unbelievers.  Is  this  in  accordance 
with  the  Scriptures  ? 

Answer.  Most  unquestionably  so.  Thus  Psalm  li.  5,  "  Behold, 
(saith  the  son  of  pious  Jesse,)  I  was  shapen  in  iniquity,  and  in  sin  did 
my  mother  conceive  me."  Eph.  ii.  3,  "  We  (says  the  apostle  Paul, 
for  himself  and  all  the  primitive  Christians,)  were  by  nature  the 
children  of  wrath,  even  as  others."  Romans  v.  12,  "  Wherefore,  as 
by  one  man  sin  entered  into  the  world,  and  death  by  sin  ;  so  death 
passed  upon  all  men,  for  that  all  have  sinned."  Chap.  iii.  9,  10, 
"  What  then,  are  we  better  than  they  1     No,  in  no  wise  :  for  we  have 

only  convey  good  sense,  but  make  the  reasoning  of  the  apostle  evident.  If  the 
word  holy  must  be  taken  in  a  spiritual  sense,  and  infant  baptism  inferred  from  it, 
the  word  sanctified,  being  evidently  hereof  a  kindred  meaning,  would  unquestion- 
ably afford  equal  ground" for  the  caption  of  the  unbelieving  parent !  Nor  should 
it  be  forgotten,  that  the  word  children  in  this  place,  as  in  Acts  ii.  39,  signify 
posterity  of  *ny  a«e. 


SCRIPTURE    GUIDE    TO    BAPTISM.  57 

before  proved  both  Jews  and  Gentiles  that  they  are  all  under  sin  ;  as 
U  is  written,  there  is  none  righteous,  no  not  one."  And  our  Saviour 
adds,  "  That  which  is  born  of  the  flesh  is  flesh,  and  that  which  is  born 
of  the  Spirit  is  spirit.     Ye  must  be  born  again."     John  iii.  6,  7. 

Church  or  England.  "  Original  sin  is  the  fault  and  corruption  of 
the  nature  of  every  man ;  and  therefore  in  every  person  born  into  this 
world  it  deserveth  God's  wrath."     Articles,  Art.  far. 

Mr.  Dohringtox.     "Although  the  parents  be   admitted  into  the 
new  covenant,  the  children  born  of  them  are  not  born  within  that  cove- 
nant, but  are,  as  all  others,  born  in  a  state  of  rebellion  and  misery." 
Vindieat.  of  the  Church,  p.  44. 

Mr.  Adam  Clarke.  "  All  are  born  with  a  sinful  nature, — there  has 
never  been  one  instance  of  an  immaculate  human  soul  since  the  fall  of 
Adam.  Through  his  transgression  all  come  into  the  world  with  the 
seeds  of  death  and  corruption  in  their  own  nature ;  all  are  sinful — all 
are  mortal — and  must  die."     On  Rom.  v.  12,  13. 

Mr.  Doddridge.  "  As  we  all  proceed  from  a  corrupt  original,  we 
do  not  more  evidently  bear  the  image  of  the  earthly  Adam  in  the  in- 
firmities of  a  mortal  body,  than  in  the  degeneracy  of  a  corrupted  mind." 
Fam.  Expos.  Improv.  on  John  iii.  1 — 10. 

6.  But  God  was  pleased  to  promise  to  Abraham  to  be 
«  a  God  to  him  and  to  his  seed."  Gen.  xvii.  7.  Now 
believers  in  Christ  are  Abraham's  spiritual  seed  ;  must  not 
they,  therefore,  and  their  seed,  be  included  in  that  promise, 
and  possess  the  same  spiritual  benefits  ? 

Answer.  The  statement  introducing  this  question  is  an  important 
truth,  that  God  promised  to  be  '  a  God  to  Abraham  and  to  his  seed ;' 
and  so  it  is  true  that  believers  in  Christ  are  Abraham's  spiritual  seed, 
and  also  that  the  God  of  Abraham  is  equally  their  God  :  but  it  would 
be  not  only  not  true,  but  an  alarming  and  dangerous  error,  to  assert 
that  the  children  of  believers  are,  on  that  account,  also  the  spiritual 
seed  of  Abraham,  and  enjoy  the  same  benefits.  The  children  of  believers 
must  themselves  become  believers,  must  possess  the  same  faith  with 
their  parents,  and  be  Christ's  genuine  disciples,  in  order  to  be  included 
in  that  promise  and  blessedness. 

Hear  the  apostle  Paul,  Gal.  iii.  6,  7,  "  Abraham  believed  God,"  i.  e. 
in  reference  to  the  coming  Messiah,  "  and  it  was  accounted  to  him  for 
riguteousness.  Know  ye,  therefore,  that  they  which  are  of  faith,  the 
same  are  the  children  of  Abraham :"  ver.  29,  "  and  if  ye  are  Christ's, 
then  are  ye  Abraham's  seed,  and  heirs  according  to  the  promise."  And 
ver.  9,  "  So  then  they  which  be  of  faith  are  blessed  with  faithful 
Abraham." 

No  doctrine  can  be  more  dangerous,  (because  calculated  to  be  fatally 
delusive,)  than  this,  '  That  because  persons  are  born  of  pious  parents 
they  are  therefore  under  some  peculiar  spiritual  and  advantageous  die- 


58  SCRIPTURE    GUIDE    TO    BAPTISM. 

tinction,  on  account  of  which  they  are  entitled  to  sacred  privileges,  and 
do  not  need  equally  with  others  the  same  converting  grace  and  mercy, 
and  the  same  atoning  sacrifice/  John  the  Baptist  applied  the  axe  to 
the  root  of  this  tree,  at  the  dawn  of  this  dispensation.  "  Think  not 
to  say  within  yourselves,  We  have  Abraham  to  our  Father."  Ye  are 
a  "  generation  of  vipers  !  Who  hath  warned  you  to  flee  from  the  wrath 
to  come  Vy  So  our  Redeemer,  when  the  Jews  uttered  their  usual  vaunt, 
**  We  be  Abraham's  seed,"  replied,  "  I  know  that  ye  are  Abraham's 
seed.  If  God  were  your  Father,  ye  would  love  me.  Ye  are  of  your 
.father  the  devil,  and  the  lusts  of  your  father  ye  will  do."  John  viii.  33, 
37,  42,  44.     Such  is  Christ's  testimony  of  the  carnal  circumcision ! 

If,  then,  Abraham's  own  descendants  were  not  his  spiritual  seed,  while 
destitute  of  faith  and  love,  surely  none  can  contend  that  the  unbeliev- 
ing descendants  of  believing  Gentiles  can  be  that  spiritual  seed. 

Mr.  Edw.  Williams  exposes  this  error  in  strong  terms,  in  his 
Notes  on  Morrice's  Social  Religion.  "  Our  author  takes  considerable 
pains  to  maintain  a  favorite  point,  which  I  shall  pronounce  a  very  pre- 
carious hypothesis.  It  is  that  of  hereditary  grace,  if  I  may  so  express 
the  notion, — that  all  the  children  of  the  godly  are  absolutely  interested 
in  all  new  covenant  blessings. . . .  But  that  interpretation  of  the  Abra- 
hamic  promise,  Gen.  xvii.  7,  which  Mr.  M.  and  some  others  have 
adopted,  and  which  considers  the  words  in  their  undistinguished  appli- 
cation,   is    REPLETE    WITH    VERT    ABSURD    CONSEQUENCES.      Jehovah, 

surely,  was  not  the  God  of  Abraham  and  of  his  unbelieving  descen- 
dants in  the  same  respects.  . . .  The  New  Testament  saints  have  nothing 
more  to  do  with  the  Abrahamic  covenant  than  the  Old  Testament 
believers  who  lived  prior  to  Abraham."     Notes,  p.  312 — 317. 

Matt.  Henry.  "  Grace  doth  not  run  in  the  blood,  nor  are  saving 
benefits  inseparably  annexed  to  external  church  privileges ;  though  it 
is  common  for  people  thus  to  stretch  the  meaning  of  God's  promise  to 
bolster  themselves  up  in  a  vain  hope.  . . .  The  children  of  the  flesh,  as 
such,  by  virtue  of  their  relationship  to  Abraham — are  not  therefore  the 
children  of  God."     Expos,  on  Rom.  ix.  6 — 13. 

7.  But  did  not  circumcision  bring  those  that  received  it 
into  the  covenant  of  grace  ? 

Answer.  No  :  in  no  case  whatever.  The  covenant  of  grace  (as 
Mr.  Burder  expresses  it,  cited  at  p.  54,)  is  '  the  covenant  of  redemption, 
the  everlasting  covenant.'  Nothing  can  bring  into  that  covenant  but 
the  grace  of  God  in  Christ  Jesus.  It  existed  from  the  beginning  of  the 
world,  and  righteous  Abel  enjoyed  its  blessings.  It  has  been  an  ever- 
flowing  river,  communicating  its  saving  streams  to  the  church  of  God 
through  all  ages,  and  all  dispensations.  Enoch,  Noah,  and,  no 
doubt,  thousands  of  others,  though  uncircumcised,  enjoyed  the  blessed- 
ness of  this  covenant  before  Abraham  was  born.  Circumcision,  there- 
fore, is  no  part  of  the  '  covenant  of  grace ;'  and  that  it  did  not  bring 
Abraham  into  it  is  undeniably  clear,  for  he  enjoyed  it  and  all  its  blessed- 
ness many  years  before  circumcision  was  instituted  ;  when  he  was,  says 
the  apostle,  "  aot  in  circumcision,  but  in  uncircumcision."  Rom.  iv.  10. 


SCRIPTURE  GUIDE  TO   BAPTISM.  59 

And  that  this  rite  did  not  bring  children  into  the  covenant  of  grace  is 
equally  evident,  from  the  addresses  of  all  the  holy  prophets  and  apos- 
tles, and  of  Christ  himself,  to  those  who  had  thus  received  that  rite,  and 
who  are  addressed  as  persons  entirely  destitute  of  the  grace  of  God,  and 
being  by  nature  the  children  of  wrath  even  as  others.  See,  among 
innumerable  passages,  Isa.  i.  2 — 15,  John  viii.  42 — 44,  Eph.  ii.  3,  Acts 
vii.  51,  52. 

8.  In  what  sense,  then,  is  circumcision  '  a  seal  of  the 
covenant,'  if  it  had  not  this  efficacy  ? 

Answer.  Common  as  it  is  to  denominate  circumcision  a  seal  of  the 
covenant,  it  is  no  where  so  denominated  in  the  word  of  God.  In  one 
place,  Rom.  iv.  1 1,  it  is  called  a  seal  of  righteousness ;  but  except  the 
whole  verse  be  cited,  the  sense  of  the  apostle  is  entirely  lost.  The 
words  are  these :  "  And  he  (that  is,  Abraham)  received  the  sign  of 
circumcision,  a  seal  of  the  righteousness  of  the  faith  which  he  had  yet 
being  uncircumcised."  In  no  other  place  is  circumcision  called  a  seal; 
and  let  my  reader  try,  after  carefully  looking  at  the  whole  passage,  to 
make  this  applicable  to  infants,  or  to  infant  circumcision  or  baptism,  or 
to  unbelievers  in  any  case,  if  he  can.     He  will  remark, 

1.  Circumcision  is  here  spoken  of,  not  in  reference  to  its  general 
administration  to  the  Jewish  nation,  but  to  Abraham  in  particular. 
2.  It  is  spoken  of,  not  as  it  might  be  received  by  aperson  destitute  of  vital 
piety,  for  it  is  called  "  a  seal  of  the  righteousness  of  faith,  &c."  3.  It 
is  not  spoken  of  as  sealing  what  was  in  future  to  be  bestowed  or  en- 
joyed, but  of  a  blessing  long  before  possessed — "  of  the  faith  which  he 
had,  yet  being  uncircumcised." 

I  appeal  to  the  serious  judgment  of  the  reader,  what  a  perversion  of 
the  sense  of  God's  word  it  must  be,  to  call  circumcision,  from  this 
passage,  *  a  seal  of  the  covenant,'  or,  '  a  seal  of  righteousness,'  thereby 
referring  to  the  national  administration  of  that  rite  to  the  Jews,  and  as 
sealing  to  them  the  blessings  of  salvation,  when  the  apostle  so  guar- 
dedly expresses  himself  as  sealing  only  what  a  true  ash  ultimo  faith 
had  previously  obtained  !  This  passage  can  apply  to  none  but  to  Abra- 
ham, and  those  of  his  posterity,  who,  like  their  progenitor,  possessed  a 
converting  and  saving  faith. 

Venema.  "  Circumcision  was  a  seal  of  the  righteousness  of  faith, 
as  the  apostle  affirms ;  but  this  only  in  respect  of  such  Israelites  as  were 
believers."     In  Pscdobap.  Exam.  Vol.  II.  p.  268. 

9.  Why,  then,  was  circumcision  administered  to  infants 
at  all? 

Answer.  It  pleased  God  to  enter  into  a  particular  covenant  with 
Abraham,  which  he  had  not  done  with  the  other  patriarchs,  though 
they  equally  enjoyed  the  blessings  of  the  covenant  of  grace ,  in  which 
particular  covenant,  described  in  Gen.  xvii.  1 — 14,  the  Almighty  prom- 
ised to  Abraham,  "  I  will  multiply  thee  exceedingly  —  make  thee 
"  exceeding  fruitful ;  and  I  will  make  nations  of  thee,  and  kings  shall 
"  come  out  of  thee. — And  I  will  give  unto  thee,  and  to  thy  seed  alter 


60  SCRIPTURE    GUIDE    TO    BAPTISM. 

■  thee,  the  land  wherein  thou  art  a  stranger,  all  the  land  of  Canaan,  for 
u  an  everlasting  possession ;  and  I  will  be  their  God." 

My  reader  need  not  be  told,  that  an  earthly  kingdom  is  here 
promised  to  Abraham  and  his  seed.  He  was  to  multiply  into  a  nation, 
or  nations,  and  kings  were  to  arise  amongst  them ;  the  land  of  Canaan 
was  to  be  their  country,  and  their  perpetual  residence.  In  it  they  were 
to  dwell  from  generation  to  generation,  and  to  continue  a  separate  people 
from  all  other  nations,  until  the  special  promised  seed,  that  is 
Christ,  should  appear,  in  whom,  as  afterwards  declared,  Gen.  xxii. 
17, 19,  "  all  the  nations  of  the  earth  shall  be  blessed." 

To  this  covenant  it  pleased  God  to  append  the  institution  of  circum- 
cision. Thus  it  is  given,  Gen.  xvii.  9 — 23 : — "  Thou  shalt  keep  my 
"  covenant,  therefore  ;  thou,  and  thy  seed  after  thee,  in  their  generations* 
"  This  is  my  covenant  which  ye  shall  keep, — Every  man  child  amongst 
"you  shall  be  circumcised;  he  that  is  eight  days  old,  he  that  is  born 
"  in  thy  house,  or  bought  with  money  of  any  stranger,  must  needs  be 
"  circumcised  ;  and  my  covenant  shall  be  in  your  flesh  for  an  everlast- 
"  ing  covenant.  And  Abraham  took  Ishmael  his  son,  and  all  that  were 
"  bom  in  his  house,  and  all  that  were  bought  with  money,  every  male 
"  among  the  men  of  Abraham's  house,  and  circumcised  the  flesh  of 
"  their  foreskin  in  the  self-same  day,  as  God  had  said  unto  him." 

My  reader  will  here  perceive  how  the  rite  of  circumcision  pertained 
to  Abraham's  household.  Every  male  from  eight  days  old,  and  every 
servant, or  purchased  slave,  of  any  age,  willing  or  unwilling,  must  submit 
to  this  rite  ;  and  if  he  refused,  "  that  soul  (it  is  added,)  v.  14,  shall  be  cm 
off  from  his  people."  Can  this  rite,  thus  indispensably  administered  to 
all  the  males  of  a  house,  because  the  master  received  it,  be  to  them  the 
seal  of  the  covenant  of  grace  1  This,  I  think,  no  enlightened  Christian 
can  for  a  moment  imagine. 

The  Divine  intention  in  making  this  ordinance  a  national  rite,  and 
requiring  it  to  be  so  strictly  observed  upon  all  the  male  offspring  of 
Abraham,  and  to  those  who  were  incorporated  among  thffin,  appears 
evidently  to  be,  their  separation  as  a  people  from  the  rest 
of  the  world,  that  in  them,  in  after  ages,  God  might  accomplish 
his  wise  and  gracious  purposes  ;  first,  in  the  coming  of  the  promised 
Seed,  the  Saviour  of  sinners ;  and  beyond  that  event,  in  what  the 
prophets  have  foretold  of  Israel,  to  be  fulfilled  at  a  period  yet  to  come. 
For  these  designs,  God  was  pleased  to  separate  the  Jews,  by  this  indeL 
ible  sign  upon  their  persons  :  and  as  it  was  to  be  a  national  distinction, 
it  must  necessarily  be  a  national  rite,  and  in  effecting  this  separation 
the  Divine  wisdom  appears  in  applying  it  in  early  infancy. 

Witsitjs.  "  The  descendants  of  Abraham  were  separated  by  cir- 
cumcision from  other  nations,  and  renounced  their  friendship ;  as  appears 
from  the  open  declaration  of  the  sons  of  Jacob,  Gen.  xxxiv.  14, 15.  A 
circumcised  person,  say  the  Jews,  '  has  withdrawn  himself  from  the 
whole  body  of  the  nations.'  And,  indeed,  circumcision  was  a  great 
part,  and  as  it  were  the  foundation  of  the  middle  wall  of 
partition."     Econ.  of  the  Cov.  Book  iv.  ch.  8.  §  20. 


SCRIPTURE    GUIDE    TO    PAPTISM  61 

Mr.  Erskine.  "  When  God  promised  the  land  of  Canaan  to  Abra- 
ham and  his  seed,  circumcision  was  instituted  for  this,  among  other 
purposes,  to  show  that  descent  from  Abraham  was  the  foundation  of  his 
posterity's  right  to  those  blessings."      Theolug.  Dissert,  p.  9. 

10.  In  what  sense  then  are  we  to  consider  the  Abra- 
hamic  covenant  as  continued  into  the  gospel  dispensation, 
and  enjoyed  by  Christians  ? 

Answer.  My  reader,  by  comparing  Gen.  xv.  5,  6,  18,  and  chap, 
xvii.  1 — 14,  will  observe  that  the  covenant  (or  rather  covenants)  made 
with  Abraham  were  two-fold.  1.  Spiritual  and  internal,  pertaining 
to  Abraham's  acceptance  with  God,  and  salvation,  as  a  believer  in  the 
coming  Messiah ;  and  which  was  all  realized  in  Abraham's  believing 
posterity,  as  we  have  already  shown.  2.  Worldly  and  external,  pertain- 
ing to  the  land  of  Canaan  ;  with  which  were  to  be  united  the  services  of 
the  temple,  a  worldly  sanctuary,  a  material  altar,  carnal  sacrifices,  and 
a  changing  priesthood  ;  and  the  whole  of  this  was  intended  as  "  a  sha- 
dow of  good  things  to  come."     See  Heb.  vii.  23,  ix.  1 — 10,  and  x.  1. 

Now,  all  that  is  spiritual  and  internal  in  this  covenant,  and  as 
enjoyed  by  Israel  under  it,  is  what  is  called  'the  covenant  of  grace'  and 
is  continued  in  the  Christian  church  by  the  Holy  Spirit ;  while  what  is 
worldly,  external,  and  typical,  is  fulfilled  and  done  away  in  the  coming 
of  Christ,  and  in  the  spiritual  privileges  of  his  church.  We  have 
now,  as  Christians,  no  worldly  kingdom,  nor  have  we  a  temple,  altar, 
or  sacrifices,  as  the  Jews ;  nor  are  we  required  to  be  separated  from  the 
nations  of  the  world,  so  as  to  be  one  distinct  nation  ;  and  hence  no 
carnal  distinction  is  necessary. — "  My  kingdom  (said  Christ)  is  not  of 
this  world."  John  xviii.  36.  It  is  not  worldly  in  its  nature,  seat,  form, 
government,  or  privileges;  but  spiritual,  and,  as  such,  denominated 
"  the  ministration  of  the  Spirit ;"  and  consists  "  in  righteousness,  peace, 
and  joy  in  the  Holy  Ghost."  Rom.  xiv.  17.  2  Cor.  iii.  7. 

Yexema.  "  Circumcision,  according  to  a  two-fold  covenant,  inter- 
nal and  external  which  then  existed,  Lad  likewise  a  two-fold  aspect, 
spiritual  and  carxal.  The  former  referred  to  the  internal  covenant 
of  grace  :  the  latter  to  a  legal,  typical,  and  external  covenant.  That 
was  concerned  in  '  sealing  the  righteousness  of  faith,'  as  the  apostle 
asserts :  this  in  the  external  prerogatives  of  Judaism,  and  in  conferring 
external  benefits.  That  was  peculiar  to  the  believing  Israelites ;  this 
was  common  to  the  whole  people."     In  Psed.  Exam.  Vol.  II.  p.  243. 

11  Is  there,  then,  nothing  typical  in  the  rite  of  circum- 
cision ? 

Answer.  In  replying  to  this  question,  it  is  my  happiness  to  be  able 
to  refer  my  reader  to  an  authority  which,  as  a  Christian,  he  will  esteem 
decisive  and  infallible.  Circumcision  was  a  type,  but  not  of  baptism, 
(a  figure,  a  type  of  a  figure !)  but  of  « the  circumcision  of  the  heart'  and 
1  the  putting  off  the  sins  of  the  flesh'  And  this  blessed  work  is 
accomplished,  not  on  babes  in  age,  but  '  babes  in  Christ ,-'  born  from 
above,  and  children  of  God.     Hear  the  infallible  authority  to  which  I 

F 


(52  SCRIPTURE    GUIDE    TO    BAPTISM. 

refer,  Rom.  ii.  28,  29,  "For  he  is  not  a  Jew,  (an  Israelite  indeed,)  which 
"  is  one  outwardly,  neither  is  that  circumcision,  (in  God's  ultimate 
"  design,)  which  is  outward  in  the  flesh.  But  he  is  a  Jew  which  is  one 
"  inwardly  ;  and  circumcision  is  that  of  the  heart  ;  in  the  spirit 
"  and  not  in  the  letter,  whose  praise  is  not  of  men  hut  of  God."  Phil, 
iii.  3,  "  For  we  are  the  circumcision  which  worship  God  in  the  spirit, 
"  and  rejoice  in  Christ  Jesus,  and  have  no  confidence  in  the  flesh." 
Col.  ii.  11,  "  Circumcised  with  the  circumcision  made  without  hands, 
"  in  the  putting  off  the  body  of  the  sins  of  the  flesh  by  the  ciroum- 
"  cision  of  Christ." 

12.  According  to  this,  baptism  was  not  instituted  in  the 
room  of  circumcision,  and  so  became  its  end  and  fulfil- 
ment. 

Answer.  It  is  certain  that  this  was  not  the  case.  1st.  Because 
when  the  apostles  and  elders  were  assembled  at  Jerusalem,  to  consider 
the  question,  Whether  those  who  were  turned  to  God  from  among  the 
Gentiles  should  be  circumcised  ?  Acts  xv.,  not  a  word  was  said  about 
the  end  and  fulfilment  of  the  Jewish  rite  in  the  Christian :  and  had 
this  been  the  known  appointment  of  Christ,  this  must  have  been  the 
decision  of  the  subject.  2d.  Because  had  this  been  the  appointment  of 
the  Saviour,  it  would  have  been  an  affront  to  his  authority  to  continue 
circumcision  for  another  day  after  he  had  substituted  baptism  in  its 
place ;  but  circumcision  was  observed,  even  by  the  apostle  Paul,  long 
after  Christ  had  instituted  the  New  Testament  rite.  See  Acts  xvi.  3. 
This  would  have  been  a  similar  impropriety  to  the  offering  of  '  a  sacri- 
fice for  sin,'  according  to  the  law,  after  Christ  had  '  put  away  sin  by  the 
sacrifice  of  himself!'* 

13.  As  you  allow  that  circumcision  was  a  seal  in  re- 
ference to  Abraham  as  a  believer  ;  is  not  baptism  equally 
a  seal  under  the  New  Testament,  in  a  believer's  case  ? 

Answer.  If  it  be  so,  it  must  be  understood  in  the  same  sense  in 
which  the  apostle  expressed  it  in  the  case  of  the  patriarch  ;  and  then 
k  would  be  "  a  seal  of  the  righteousness  of  the  faith  which  the  believer 
had,  yet  being  unbaptized."  But  we  cannot  do  better  than  allow  the 
New  Testament  to  answer  our  inquiries ;  and  here  I  am  no  where 
taught  that  any  external  ordinance  is  a  seal  of  the  covenant  of  grace, 


*  The  absurdity  of  urging  the  baptism  of  infants  from  the  institution  of  circum- 
eisioi),  'will  appear  by  observing,  1st.  That  male  children  only  were  to  receive  that 
rite ;  and  2d.  That  men  servants  and  slaves  were  equally  commanded  to  be  cir- 
cumcised when  the  master  was,  and  that  upon  pain  of  being  cut  off,  or  put  to  death. 
If  that  Divine  command,  therefore,  be  applied  as  descriptive  of  the  subjects  of 
baptism,  it  will  equally  require  the  baptism  of  servants  and  purchased  slaves,  will- 
ing or  unwilling,  as  well  as  of  infants  ;  and  it  would  restrict  the  Christian  ordinance 
to~the  male  sex  alone.  This  being  so  plainly  contrary  to  the  revealed  will  of 
ChrisL  on  baptism,  proves  the  fallacy  of  the  doctrine. 

In  the  word  of  God  I  see  no  connexion  or  resemblance  between  circumcision  and 
baptism,  except  in  this,  that  they  were  both  initiary  ordinances ;  the  one  into  the 
body  politic  of  Israel  of  old,  the  subjects  of  which  rite  are  all  the  male  inhabitants 
—the  other  into  the  body  of  Christ,  which  is  his  church,  and  the  subjects  of  which 
are  all  believers  in  him.    To  this  the  apostle  seems  to  refer  in  Col.  ii,  11—13. 


SCRirTURE    GUIDE    TO    BAPTISM.  G3 

but  most  plainly  instructed,  (in  beautiful  harmony  with  the  spiritual 
nature  of  the  Messiah's  kingdom,)  that  the  work  of  the  Spirit  om  the 
heart  is  the  only  seal  of  that  covenant. 

2  Cor.  i.  22.  "  Who  hath  also  sealed  us,  and  given  the  earnest  of 
the  Spirit  in  our  hearts." 

Eph.  i.  13.     "  Ye  were  sealed  with  that  Holy  Spirit  of  promise." 

Eph.  iv.  30.  "  Grieve  not  that  Holy  Spirit,  whereby  ye  are  sealed 
unto  the  day  of  redemption." 

Char.vock.  "  God  seals  no  more  than  he  promises.  He  promises 
only  to  faith,  and  therefore  only  seals  to  faith.  Covenant  graces,  there- 
fore, roust  he  possessed  and  acted,  hefore  covenant  blessings  be  ratified 
to  us."      Works,  Vol.  II.  p.  781.  ed.  I. 

Vitrixga.  *  The  sacraments  of  the  New  Covenant  are  of  such  a 
nature  as  to  seal  nothing  but  what  is  spiritual,  nor  to  be  of  any 
advantage,  except  in  regard  to  those  who  really  believe  in  Jesus  Christ." 
In  Pxd.  Exam.  Vol.  II.  p.  268. 

14.  How,  then,  is  the  doctrine  of  the  Church  of  Eng- 
land to  be  understood,  by  which  we  are  taught,  that  a  child 
by  baptism  is  "  incorporated"  and  "  grafted  into  the  body 
of  Christ's  Church ;"  and  in  another  place,  "  made  a 
member  of  Christ,  a  child  jof  God,  and  an  inheritor  of  the 
kingdom  of  heaven?" 

Answer.  To  support  that  doctrine  by  any  thing  said  in  the  Scrip- 
tures of  this  ordinance,  (as  the  reader  of  the  preceding  pages  must  be 
aware,)  is  impossible  :  to  make  it  agree  with  the  analogy'  of  faith  as 
taught  by  the  concurring  testimony  of  the  whole  of  Divine  revelation 
is  equally  impossible.  What  is  here  attributed  to  baptism,  the  Scrip- 
tures ascribe  to  the  omnipotent  agency  of  the  Holt  Ghost  in  regene- 
ration, and  to  the  infinite  efficacy  of  the  Redkemer's  cross  in  securing 
eternal  life  ! !  See  2  Thes.  ii.  13.  1  Pet.  iii.  18.  Baptism,  then,  is 
here  said  to  do,  what  nothing  short  of  the  power  and  grace  of  God  is 
able  to  perform  ;  and  that  children,  as  they  advance  in  life,  should  be 
taught  to  express  and  believe  such  a  doctrine,  and  to  consider  themselves 
in  the  possession  of  such  spiritual  advantages,  merely  by  having  re- 
ceived this  external  rite,  destitute  as  it  is  of  all  saving  efficacy,  is  inex- 
pressibly lamentable  and  dangerous  ;  because  it  might  prove,  as  it  is 
fitly  calculated  to  be,  fatal  to  their  souls ! 

Mr.  Johx  Htatt,  (the  late  excellent  minister  of  the  Tabernacle, 
London.)  "If  the  church  of  Christ  is  his  body,  and  every  real  be- 
liever is  a  member  of  that  body,  how  important  the  question,  Are  we 
members  of  the  body  of  Christ?  Millions  have  been  taught  to  say, 
that  in  baptism  they  are  made  members  of  Christ,  who  have  given 
indubitable  proofs  that  they  uttered  falsehood  !  !  The  members  of  the 
body  of  Christ  are  united  to  him  as  a  head  ;  and  there  are  no  dead,  no 
unsanctified  members.  All  are  useful,  active,  and  obedient.  Ah  !  my 
hearers,  beware  of  deception — beware  of  substituting  the  name  for  the 
reality — the  form  of  godliness  for  the  power.  Surely,  licentious  cha- 
racters cannot  presume  that  they  are  members  of  the  mystical  body  of 


64  SCRIPTURE    GUIDE    TO    BAPTISM. 

the  Son  of  God-  A  holy  head,  and  impure  members ;  a  pure  fountain, 
and  corrupt  streams;  a  good  tree,  and  bad  fruit; — these  are  anomalies. 
If  you  are  united  to  him,  you  are  of  one  spirit  with  him."  Sermons 
on  various  Subjects,  p.  363. 

15.  But  if  infants  are  not  to  be  received  into  the  Church 
by  baptism,  and  they  should  die  in  infancy,  is  not  their 
salvation  endangered  ? 

Answer.  By  no  means.  How  can  the  want  of  that  endanger  sal- 
ration  which  God  hath  nowhere  enjoined  or  required  1  Did  not  our 
Lord  receive  tjxbaptized  children  into  his  arms,  when  on  earth,  and 
bless  them,  and  send  them  away  unbaptized  ;  and  without  uttering  a 
word  about  baptism  1  See  question  2.  And  who  then  will  say  that 
baptism  is  necessary  that  He  should  receive  them  to  himself  in  heaven  ; 
especially  when  they  remember  his  gracious  declaration  in  reference  to 
these  unbaptized  children,  "  Of  such  is  the  kingdom  of  heaven  ?"  See 
Mark  x.  14,  and  Matt,  xviii.  10. 

Persons  dying  incapable  of  faith  in  Christ,  are  without  doubt  saved* 
not  by  water,  nor  by  the  work  of  man;  but  by  the  blood  of  Christ, 
and  by  the  power  of  the  Spirit.  In  like  manner  persons  dying  in  faith, 
but  having  no  opportunity  of  being  baptized,  as  the  penitent  on  the 
cross,  are  saved  by  the  same  infinitely  efficacious,  and  the  only  suffi- 
cient means. 

If  we  do  for  our  children  what  God  hath  required,  we  shall  find  this 
quite  sufficient,  without  attempting  to  do  what  God  hath  not  required. 
And  should  it  please  God  to  remove  them  from  us  in  infancy,  it  is  bet- 
ter to  commit  their  souls  to  the  merits  of  Christ,  than  to  the  unautho- 
rized application  of  water  to  their  bodies.  The  former  we  are  sure  saves : 
1  John  i.  7.  And  we  are  equally  sure  baptism  cannot  save  ;  Acts  viii. 
13,  23 ;  and  is  not  necessary  to  salvation,  Luke  xxiii.  43.  To  apply 
baptism  for  salvation,  therefore,  is  making  a  false  saviour  of  the  ordi- 
nance, and  implies  a  criminal  unbelief  in  the  all-sufficiency  of  Christ. 

16.  Admitting  the  want  of  Scripture  authority  for  infant 
baptism,  on  what  other  authority  is  it  supposed  to  be  ori- 
ginally founded  ? 

Answer.  Some  have  urged  in  its  behalf  apostolical  tradition. 
Others,  a  council  of  bishops,  held  at  Carthage,  A.  D.  253.  Higher 
authority  it  has  not ;  and  neither  of  these  can  Protestants  admit. 

Mr.  Field.  "The  baptism  of  infants  is  therefore  named  a  tradition, 
because  it  is  not  expressly  delivered  in  Scripture  that  the  apostles  did 
baptize  infants  ;  nor  any  express  precept  there  found  that  they  should 
do  so."     On  the  Church,  375. 

Bishop  Prideaux.  "  Psedobaptism — rests  on  no  other  Divine  right 
than  Episcopacy."*  Fascicul.  Contro.  Loc.  iv.  §  iii.  p.  210. 


*  Tn  the  Edict  drawn  up  in  the  year  1547,  by  command  of  Charles  V.  Emperor 
of  Germany,  to  allay  disputes  between  the  Romanists  and  the  Reformers,  Tra- 
dition is  expressly  slated  aa  the  ground  of  infant  baptism:  "  Habet  praeterea  Eccle- 


SCRIPTURE  GUIDE   TO  BAPTISM.  65 

17.  If  this  be  granted,  when  was  infant  baptism  sup- 
posed to  be  introduced  ? 

Answer.  There  is  no  certain  evidence  of  it  earlier  than  the  begin- 
ning of  the  third  century,  after  Christ.  At  that  period  it  was  practised 
in  Africa,  and  is  mentioned,  for  the  first  time,  by  Tertullian,  about  the 
year  204,  in  his  work  entitled  "  De  Bapusnio,"  which  I  shall  cite  pre- 
sently. 

Curcelljecs,  (a  learned  divine  of  Geneva,  and  professor  of  Divinity.) 
"  The  baptism  of  infants,  in  the  two  first  centuries  after  Christ,  was 
altogether  unknown  ;  but  in  the  third  and  fourth  was  allowed  by  some 
few.  In  the  fifth  and  following  ages  it  was  generally  received.  The 
custom  of  baptizing  infants  did  not  begin  before  the  third  age  after 
Christ  was  born.  In  the  former  ages,  no  trace  of  it  appears — and  it 
was  introduced  without  the  command  of  Christ."  In  Paed.  Exam. 
Vol.  II.  p.  76. 

SiLMASirs  and  ScicEitrs.  "  In  the  two  first  centuries  no  one 
was  baptized,  except  being  instructed  in  the  faith,  and  acquainted  with 
the  doctrine  of  Christ,  he  was  able  to  profess  himself  a  believer  ;  because 
of  those  words,  He  that  believeth,  and  is  baptized."     Ut  supra. 

Vexema.  "Tertullian  has  no  where  mentioned  psedobaptism  among 
the  traditions  or  customs  of  the  church,  that  were  publicly  received,  and 
usually  observed. — For  in  his  book,  De  Baptismo,  he  dissuades  from 
baptizing  infants,  and  proves  the  delay  of  it  to  a  more  mature  age  is  to 
be  preferred.  Nothing  can  be  affirmed  with  certainty,  concerning  the 
custom  of  the  church  before  Tertullian,  seeing  there  is  not  any  where, 
in  more  ancient  writers,  that  I  know  of,  undoubted  mention  of  infant 
baptism."     Ut  supra,  p.  74. 

The  passage  alluded  to,  containing  the  FIRST  MENTION  of  in- 
fant baptism,  is  the  following  : — 

Tertcleiax.  "  Pro  cujusque  personae  conditione  ac  dispositione, 
etiam  atate,  cunctatio  baptismi  utilior  est,  precipue  tamen  circa  parvu- 
los.  Quid  cnim  necesse  est  sponsores  etiam  periculo  ingeri  1  Quia  et 
ipsi  per  mortalitatem  destituere  promisiones  suas  possint,  et  proventu 
malae  indolis  falli.  Ait  quidem  Dominus,  Nolite  illos  prohibere  ad  me 
venire.  Veniant  ergo  dum  adolescunt,  veniant  dum  discunt,  dum  quo  ve- 
niunt  decentur :  fiant  Christiani,  dum  Christum  nosse  potuerint.  Quid 
festinat  innocens  setas  ad  remissionem  peccatorum  1  Cautius  agetur  in 
ssecularibus ;  ut  cui  substantia  terrena  non  creditur,  divina  credatur. 
Norint  petere  salutem,  ut  petenti  dedisse  videaris. ...  Si  qui  pondus 
intelligant  baptismi,  magis  timebant  consecutionem  quam  dilationem : 
fides  integra  secura  est  de  salute."     De  Baptismo,  cap.  xviii. 

sia  traditiones,  kc.  quas  qui  convellit,  is  negat  eandem  columnam  esse  et  firma- 
mentum  veritatis.  Hujus  eeneris  sunt  Baptismus  parvulorum  et  alia."  i.  e.  "  The 
Church  moreover  has  traditions  handed  down  to  these  times  from  Christ  and  the 
apostles,  through  the  hands  of  the  bishops  :  which  whoever  would  overturn,  he 
most  deny  the'same  (viz.  the  Church)  to  be  the  pillar  and  snround  of  tnuh.  Of  this 
sort  are  the  baptism  of  little  ones,  and  other  things."  In  Dr.  RyluniVs  Candid 
Statement,  Notes,  p.  28. 

F  2 


66  SCRIPTURE    GUIDE    TO    BAPTISM. 

TRANSLATION. 
"The  delay  of  baptism  may  be  more  advantageoas,  either  on  account 
of  the  condition,  disposition,  or  age  of  any  person,  especially  in  refer- 
ence to  little  children.  For  what  necessity  is  there  that  the  sponsors 
should  be  brought  into  danger  ?  because  either  they  themselves  may 
fail  of  the  promises  by  death,  or  be  deceived  by  the  growth  of  evil  dis- 
positions.— The  Lord,  indeed,  says,  Do  not  forbid  them  to  come  to  me. 
Let  them,  therefore,  come  when  they  are  grown  up ;  when  they  can 
understand  ;  when  they  are  taught  whither  they  are  to  come.  Let 
them  become  Christians  when  they  can  know  Christ.  Why  should  this 
innocent  age  hasten  to  the  remission  of  sins  1  Men  act  more  cau- 
tiously in  worldly  things  ;  so  that  Divine  things  are  here  intrusted  with 
whom  earthly  things  are  not.  Let  them  know  how  to  seek  salvation, 
that  you  may  appear  to  give  to  one  that  asketh. .  ..If  persons  understand 
the  importance  of  baptism  they  will  rather  fear  the  consequent  obliga- 
tion than  the  delay  :  true  faith  alone  is  secure  of  salvation." 

Now  I  request  my  reader  to  observe — 1.  That  there  is  confessedly  no 
mention  of  infant  baptism  in  the  writings  of  any  of  the  Fathers,  before 
Tertullian,  in  the  beginning  of  the  third  century ;  though  the  baptism 
of  believers  is  repeatedly  found,  in  various  authors  ;  some  of  which  I 
shall  cite  in  the  next  part  of  this  appendix.  2.  That  when  infant  bap- 
tism is  first  mentioned,  in  the  Christian  Father  above  quoted,  it  is  in  a 
passage  where  the  rite  is  referred  to,  not  as  of  something  of  universal 
practice  and  approbation  ;  but  where  it  is  opposed  and  reasom  d 
agaixst  as  something  unknown  in  the  age  of  Christ  and  the  apostles, 
and  destitute  of  their  authority,  for  with  him  their  authority  would  not 
have  been  questioned  for  a  moment ;  and  as  something  implying  dan- 
ger in  reference  to  sponsors,  and  absurdity  relative  to  children.    Thus, 

Regaltius,  the  learned  annotator  upon  Cyprian.  "  In  the  Acts  of 
the  Apostles  we  read  that  both  men  and  women  were  baptized  when 
they  believed  the  gospel  preached  by  Philip,  but  not  a  word  of  infants. 
From  the  age  of  the  apostles  therefore,  up  to  the  time  of  Tertullian,  the 
matter  remained  in  obscurity,  [or  doubtful,  in  ambiguo  ;]  and  there  were 
some  who  from  that  saying  of  our  Lord,  Suffer  little  children  to  come 
unto  me,  to  whom  the  Lord  nevertheless  did  not  command  water  to  be 
administered,  took  occasion  to  baptize  even  new-born  infants.  And  as 
if,  (seculare  aliquod  negotium  cum  Deo  transigeretur,)  they  transacted 
some  secular  business  with  God,  they  offered  sponsors  or  sureties  to 
Christ,  who  engaged  that  they  should  not  revolt  from  the  Christian 
faith  when  grown  up  ;  which  indeed  displeased  Tertullian."  In  Sten- 
netfs  Answer  to  Russen,  pp.  69,  73,  and  in  Mr.  Wall's  Hist.  Vol.  II. 
chap.  2. 

18.  Tradition  from  the  apostles,  is  declared  by  the 
church  of  Rome  to  be  the  authority  for  infant  baptism  ;  is 
this  said  to  be  its  authority  where  the  practice  is  first  men- 
tioned ? 

Answer.     No  such  authority  is  ever  once  hinted  at. 

Vesema      "  Tertullian  dissuades  from  baptizing  infants — which  he 


SCRIPTURE    GUIDE    TO    BAPTISM.  67 

certainly  would  not  have  done,  if  it  had  been  a  tradition,  and  a  public 
custom  of  the  church,  seeing  he  was  vert  tenacious  of  traditions; 
nor,  had  it  been  a  tradition,  would  he  have  failed  to  mention  it  1"  See 
after  next  question. 

19.  Do  we  find  any  other  innovation  introduced  into  the 
Church  of  Christ,  about  the  same  period? 

Answer.  Several.  We  never  read  of — 1.  The  consecration  of  the 
baptismal  water ;  2.  The  use  of  sponsors  ;  3.  The  imposition  of  hands 
at  baptism  ;  4.  The  use  of  material  unction  at  confirmation  ;  5.  Offer- 
ing prayers  and  oblations  for  the  dead,  &c.  ;  we  never  read  of  any  of 
these  in  any  Christian  writer  before  Tertullian  ;  and  hence,  learned 
Paedobaptists  infer  that  they  were  introduced  about  that  time.  Thus, 
Mr.  Pierce,  speaking  of  the  third  of  these,  says,  that  Tertullian  is  "the 
most  ancient  author  that  mentions  this  rite  ;"  and  adds,  "  We  make  no 
doubt  it  began  about  the  time  of  Tertullian."  Vindication  of  Dissenters, 
Pt.  III.  ch.  vii.  pp.  172,  175.  We  come  to  the  same  conclusion,  for 
the  very  same  reason,  respecting  the  baptism  of  infants.  The  celebrated 
and  learned  divine  I  cited  in  the  former  question  seems  willing  to  admit 
this:  — 

Vsrai.  "I  conclude,  therefore,  that  poedobaptism  cannot  be 
plainly  proved  to  have  been  practised  before  the  time  of  Tertullian ; 
and  that  there  were  persons  in  his  age  who  desired  their  infants  might 
be  baptized,  especially  when  they  were  afraid  of  their  dying  without 
baptism-,  which  opinion  Tertullian  opposed,  and,  by  so  doing,  inti- 
mates  THAT   PJEDOBAPTISX    BEGAN  TO  PREVAIL."        In  Pxd.  Exam. 

\To\.  II.  pp.  79,  80. 

20.  Did  the  first  Christian  Fathers,  who  supported  the 
baptism  of  infants,  suppose  that  some  spiritual  benefit  was 
communicated  to  them  by  that  ordinance  ? 

Answer.  They  did. — They  held  that  baptism  was  necessary  to  sal- 
vation ;  that  forgiveness  accompanied  it ;  that  infants  by  it  were  purged 
from  the  pollution  of  original  sin ;  and  that  all  persons  dying  without 
baptism  were  lost.     Thus, 

Cyprian,  A.  D.  253.  "  As  far  as  lies  in  us,  no  soul,  if  possible,  is 
to  be  lost.  It  is  not  for  us  to  hinder  any  person  from  baptism  and  the 
grace  of  God;  which  rule,  as  it  holds  to  all,  so  we  think  it  more  espe- 
cially to  be  observed  in  reference  to  infants,  to  whom  our  help  and  the 
Divine  mercy  is  rather  to  be  granted  ;  because  by  their  weeping  and 
wailing  at  their  first  entrance  into  the  world,  they  do  intimate  nothing 
so  much  as  that  they  implore  compassion." 

Ambrose,  A.  D.  390.  "  For  no  person  comes  to  the  kingdom  of 
heaven,  but  by  the  sacrament  of  baptism. — Infants  that  are  baptized  are 
reformed  back  again  from  wickedness  to  the  primitive  state  of  their 
nature." 

Chrysostom,  A.  D.  398.  "  The  grace  of  baptism  gives  cure  without 
pain,  and  fills  us  with  the  grace  of  the  Spirit.  Some  think  that  the 
heavenly  grace  consists  only  in  the  forgiveness  of  sins ,-  but  I  have 


68  SCRIPTURE    GUIDE    TO    BAPTISM. 

reckoned  up  test  advantages  of  it."  "  If  sudden  death  seize  us  before 
we  are  baptized,  though  we  have  a  thousand  good  qualities,  there  is  no- 
thing to  be  expected  but  hell."  See  the  original  of  these  passages  in 
Mr.  Wall's  Hist,  of  Inf.  Bap.  Vol.  I.  ch.  6,  13,  14  ;  and  II.  ch.  6. 

These  extracts,  which  I  might  have  increased  a  hundredfold,  are 
sufficient  to  prove  that  some  of  the  Fathers,  from  about  the  middle  of 
the  third  century,  considered  baptism  as  essentially  necessary  to  salva- 
tion ;  and  in  this  false  view  of  the  ordinance,  the  baptism  of  infants 
originated.     To  this  agree  the  following  learned  writers : — 

Suicerxjs,  Professor  of  Greek  and  Hebrew  at  Zurich.  "  This  opi- 
nion of  the  absolute  necessity  of  baptism  arose  from  a  wrong  under- 
standing of  our  Lord's  words,  Except  a  man  be  born  of  water  and  of 
the  Spirit  he  cannot  enter  the  kingdom  of  heaven"  In  Psed.  Exam. 
Vol.  II.  p.  129. 

Salmabius,  the  very  learned  historian  and  critic.  "An  opinion 
prevailed  that  no  one  could  be  saved  without  being  baptized ;  and  for 
that  reason  the  custom  arose  of  baptizing  infants."     Ibid.  p.  128. 

21.  But  if  a  profession  of  repentance  and  faith  was  al- 
ways required  before  baptism  in  the  apostolic  age,  how 
could  Christian  ministers,  or  churches,  so  early  as  the  days 
of  Tertullian,  admit  of  the  baptism  of  infants,  by  whom 
no  such  profession  could  be  made  ? 

Answer.  The  deficiency,  in  reference  to  infants,  was  ingeniously 
supplied  by  introducing  "  sponsors."  They  would  not  dispense  with 
the  profession,  but  they  would  admit  it  by  proxy.  Two  or  three  per- 
sons, and,  in  the  case  of  an  infant  of  high  rank,  from  twenty  to  an 
hundred,  were  admitted  as  "sureties,"  who  professed,  in  behalf  of  an 
infant,  to  repent,  renounce  the  devil  and  his  works,  and  to  believe  the 
doctrines  of  the  gospel.  These  sureties  are  first  mentioned  by  Tertul- 
lian, A.  D.  204,  in  the  passage  I  have  copied,  pp.  65,  66,  where  they  are 
called  "  sponsors,"  i.  e.  persons  who  answer,  and  make  themselves 
answerable  for  another. 

Here  is  religion  by  proxy  ;  real,  personal,  experimental  religion  !  a 
thing  unheard  of  before  since  the  world  began.  But  when  so  many 
strange  absurdities  were  introduced  into  the  church,  as  those  before 
mentioned,  p.  67,  we  need  not  be  much  surprised  at  this.  To  a  reader, 
however,  who  knows  by  his  own  experience,  and  by  the  concurrent 
testimony  of  every  part  of  the  Bible,  that  there  is  no  religion  but  that 
which  is  between  God  and  the  soul,  and  is  God's  gift,  and  in  which 
another  can  have  no  share  or  part,  it  is  grievous  to  reflect  seriously  on 
this  alarming  innovation. 

22.  But  do  modern  Paedobaptists  entertain  the  sam« 
view  as  the  ancients,  as  to  the  necessity  of  baptism  ta 
salvation  ? 

Answer.  The  majority  of  professed  Christians  have  ever  avowed, 
and  do  still  avow,  the  same  doctrine  1  The  church  of  Rome  ha# 
honored  those  who  dare  deny  it  with  an  "  anathema ;"  and  the  Greek 


SCRIPTURE    GUIDE    TO    BAPTISM.  69 

church,  though  not  so  ready  to  anathematize,  entertains  the  sarna 
opinion.     The  reformed  churches,  and  the  different  denomination!  uf 

Protestant  Psdobaptist*  whether  bearing  the  name  of  Episcopalians, 
Presbyterians,  Independents,  (Jongregartionalists,  or  Wesleyans,  white 
they  generally  disavow  that  doctrine,  yet  they  hold  opinions,  which, 
when  fairly  carried  out  to  their  consequences,  come  little  short  of  the 
same  amount.  They  have  seen  in  the  doctrine  of  the  ancients,  and  of 
Rome,  '  that  no  one  can  be  saved  without  their  baptism,'  too  plain  a 
demonstration  of  the  '  little  horn'  of  antichrist,* — the  mystery  of  ini- 
quity which  began  to  work  in  the  apostles'  days.f — to  avow  that  doc- 
trine in  the  same  terms-  But  let  me  ask  my  respected  brethren  in  these 
communities,  If  baptism  makes  its  subjects,  as  some  of  them  say,{ 
"  children  of  God  and  inheritors  of  the  kingdom  of  heaven  ;"  or,  as  all 
of  them,  by  their  leading  writers,  have  said,  that  it  brings  its  subjects 
"  into  the  church  of  Christ"  or  "  into  the  covenant  of  grace,"  or  "  seals 
to  them  the  benefits  of  that  covenant,"  and  which  is  "  the  covenant  of 
redemption,  embracing  all  that  Jehovah  can  impart ;"  whether  this  is 
not  tantamount  to  the  doctrine  guarded  by  Rome's  anathema  !  If  bap- 
tism brings  into,  or  seals  the  benefits  of,  the  covenant  of  grace,  it  will 
bring  to  heaven  ;  for  God  hath  joined  these  two  together.  And  if  there 
be  not  another  way  of  bringing  into  this  '  covenant  of  grace  and 
redemption'  what  must  become  of  those  who  are  not  brought  in,  and 
who  die  in  that  situation  1  Thus  pressed  to  consequences,  I  see  no 
other  conclusion  to  be  come  at  from  these  premises,  but  that  of  Chry- 
Bostom,  just  cited,  horrible  as  it  sounds  !  Let  my  brethren  who  would 
recoil  at  the  thought  of  that  conclusion,  examine  rigidly  and  honestly 
whether  the  virtues  they  join  to  the  rite  of  baptism  afford  not  the  just 
and  fair  ground  of  it.  And  if  the  conclusion  be  denied,  let  them  deny 
the  premises  from  which  it  is  drawn  ;  but  while  they  avow  the  pre- 
mises, I  must  be  allowed  to  insist  upon  the  conclusion. 

23.  If  no  spiritual  or  saving  benefit  necessarily  attends 
the  ordinance  of  baptism,  (which  evidently  is,  and  ever  has 
been,  conceived  as  the  basis  and  reason  of  infant  baptism, 
by  the  majority  of  those  that  have  practised  it,)  why  is  the 
ordinance  administered  at  all  ?  and  of  what  use  is  it  in  the 
church  of  Christ? 

Answer.  "  God  is  his  own  interpreter."  The  ritual  ordinances 
appointed  of  God  in  his  church  were  never,  under  any  dispensation, 
intended  by  him  to  carry  salvation  with  them.  For  that  purpose 
"  neither  circumcision  availeth  any  thing,  nor  uncircumcision,"  as  the 
apostle  affirms  ;  and  the  same  may  be  said  of  baptism  and  the  Lord's 
supper.  Salvation  proceeds  from  a  source  entirely  distinct  and  separate 
from  these  ordinances.  It  may  be  fully  enjoyed  without  them ;  and 
they  may  be  administered,  and  repeated  a  thousand  times  over,  without 
it.  The  penitent  malefactor  was  saved  without  baptism  :  Simon  Magu* 
was  baptized  without  part  or  lot  in  salvation. 


•  Daniel  vii.  S-21        f  *  Tbes.  ii-  3—  iQ.      t  See  Authorities  at  pp.  54,  55. 


70  SCRIPTURE    GUIDE    TO    BAPTISM. 

What,  then,  you  inquire,  is  the  use  of  baptism  ?  I  reply,  It  is  a 
solemn,  sacred  institution  of  Jesus,  intended  by  him,  as  I  have  before 
observed,  to  exhibit  and  to  teach  the  way  of  salvation.  It  saves 
m  no  way  of  itself;  but  it  presents  a  figurative  and  an  impressive 
representation  of  saving, — of  that  real  saving,  which  is  through  the 
purifying  merits  of  a  crucified  and  risen  Saviour.  As  such  Christ 
instituted  it ;  and  as  such  it  is  the  duty  and  privilege  of  his  followers 
to  observe  it,  till  he  come.  Thus  the  apostle  Peter,  cited  p.  49,  when 
he  says,  Baptism  saves  ;  he  immediately  guards  against  error  upon  this 
subject, — it  is  not  the  putting  away  the  filth  of  the  flesh,  or  impurity, 
or  sin  of  any  kind,  which  can  only  be  cleansed  by  the  blood  of  Christ. 
But  it  saves  as  a  "  figure  ;"  it  symbolically  presents  "  the  fountain 
opened  for  sin  and  uncleanness,"  and  to  that  fountain  it  directs  the 
penitent  to  flee,  and  therein  by  faith  "  to  wash  away  sin,  calling  on  the 
name  of  the  Lord."  Acts  xxii.  16.  When  this  is  realized,  then  baptism 
affords  the  answer  of  a  good  conscience,  satisfied  that  Christ  is  obeyed, 
guilt  purged  away,  and  the  soul  saved  through  the  blor «d  of  the  Lamb. 
Psedobaptist  divines  affirm  the  same.     Thus, 

Mr.  David  Davidson,  on  1  Peter  hi.  21.  "  Lest  any  should  imagine 
spiritual  deliverance  secure  by  the  external  rite,  in  any  other  sense 
than  figuratively,  the  apostle  adds,  that  the  baptism  he  chiefly  meant 
was  the  cleansing  of  the  conscience,  which  is  by  faith  in  Christ.  The 
same  figure  and  reality  are  repeatedly  thus  stated.  Se*»  F.ph.  v.  26  ; 
Tit.  iii.  5  ;  Heb.  ix.  14."     Commentary  on  the  New  Test.  p.  459. 

24.  Who  is  theirs*  Christian  writer  that  defended  the 
baptism  of  infants  ? 

Answer.  The  first  that  mentioned  the  practice  at  all  wa*  Tertullian. 
\.  D.  204.  It  was  named  next  by  Origen,  A.  D.  230.  Fut  the  first 
writer  that  defended  the  practice  was  Cyprian,  A.  D.  253.  At  this 
period  the  plan  of  admitting  a  profession  by  sponsors  became  so  general, 
at  least  in  Africa  where  it  commenced,  and  the  security  the  rite  afforded 
of  eternal  life  was  deemed  so  important,  that  the  practice  of  i\  became 
general.  Hence  Synods  and  Councils  were  held  to  sanction  the  prac- 
tice, and  to  consider  the  time  after  birth  when  the  ordinance  may  be 
properly  administered.     Thus,  the  very  learned  writer  cited  before — 

Regaltius.     "  Most  men  thinking  this  opinion  of  Tertullian  unsafe, 
were  of  Cyprian's  mind,  that  even  new-born  children  ought  to  be  made 
partakers  of  the  laver  of  salvation ;  which  was  pitched  upon  in  th« , 
decree  of  this  Synod,  and  so  the  doubt  was  taken  away.'  *     In  > 
Stennetfs  Answer  to  Russen,  pp.  69 — 73,  and  in  Mr.  WalVt   Hist 
Vol.  II.  ch.  2. 


*  Regaltius  here  refers  to  a  Synod,  the  decision  of  which  took  away  any  farther 
dovbt  as  to  the  propriety  or  necessity  of  infant  baptism.  The  reader  should  b« 
informed  that  during  the  lives  of  the  African  Fathers,  Cyprian  and  Augustine,  seve» 
ral  eeneral  meetings  of  the  ministers  of  that  district,  which  were  called  Councils 
•r  Synods,  were  held  at  Carthage,  and  Milevis,  to  consult  and  decide  on  certain 
•ubjects.  At  the  first  of  these,  held  at  Carthage,  A.  D.  253,  sixty-six  of  thos^  mi 
sisters,  or  bishops  as  they  are  called,  being  present,  with  Cyprian  fortheir  president 
me  Fidus,  a  country  bishop,  submitted  two  questions  for  decision,  the  latter  of 
rhich  was  "  Whether  an  infant,  before  it  was  eight  daYsold,  might  be  baptized,  k 


SCRIPTURE    GUIDE    TO    BAPTISM.  71 

APPENDIX,  PART  II. 

On  the  Scriptural  Mode  of  Baptism. 

Ix  my  first  section,  I  promised  my  reader  to  refer  again  to  the  Mode 
*f  Baptism,  and  expressed  my  hope  to  satisfy  any  candid  inquirer  on 
the  subject ;  and  this  I  conceive  I  shall  do,  not  by  the  quantity  of 
what  I  shall  write  on  the  subject,  for  I  shall  be  very  brief,  but  by  stating 
ttrguments,  which  I  consider  irresistibly  convincing  and  decisive.  In 
Viis  part,  as  in  the  former,  I  shall  suppose  my  reader  disposed  to  put 
fiquiries  involving  all  the  leading  points  of  the  controversy. 

1.  Question.  Are  the  most  learned  and  competent 
writers  agreed,  that  the  sense  you  have  given,  at  p.  13,  of 
(he  words  chosen  of  God  to  express  this  ordinance, 
[baptize  and  baptism,)  is  their  ordinary  and  most  proper 
sense  ? 

Answer.  More  competent  authority  the  learned  world  does  not 
afford  than  the  following  : — 

Witsitjs.  "  It  cannot  be  denied  that  the  native  signification  of  the 
words  £*a7w  and  fieurligm,  is  to  plunge,  to  dip."  Econ.  of  the  Cov. 
L.  IV.  c.  xvi.  §  13. 

Calvin.  "The  word  baptize,  signifies  to  immerse,  and  the  rite  of 
immersion  was  observed  by  the  ancient  church."* 

Zajjchics.  "The  proper  signification  of  baptize  is  to  immerse, 
plunge  under,  to  overwhelm  in  water." 

Alstedius.  "  To  baptize,  signifies  only  to  immerse  ;  not  to  wash, 
except  by  consequence." 


need  required  V*  He  ureed  his  objections,  from  which  the  reader  may  form  some 
idea  of  these  African  bishops,  1.  "  That  an  infant  in  the  first  days  after  its  birth  is 
unclean,  so  that  any  of  us  abhors  to  kiss  it !"  This  kiss  of  peace  was  an  African 
accompaniment  of  baptism.  2.  He  questioned  "  Whether  so  young  an  infant  be  a 
perfect  human  creatc-re!"  The  Council  decided  against  him,  as  seen  in  Cy- 
prian's Letter  to  Fidus.  of  which,  at  p.  67,  is  an  extract. 

In  the  councils  over  which  Augustine  presided,  from  A.  D.  416  to  A.  D.  420,  the 
bishops  were  disposed  to  go  much  farther  than  at  any  former  period.  They  en- 
acted  their  canons,  and  pronounced  their  anathemas,  in  the  pure  spirit  of  antichrist. 
Thus  in  the  Milevitan  council,  fourteen  or  fifteen  being  present,  as  deputies  from 
the  whole,  they  decreed  "Placuit  ergo  omnibus  episcopis,"  &c.  "It  is  therefore 
the  pleasure  of  all  the  bishops.  thatVhosoever  denieih  that  infants  newly  born  of 
their  mothers  are  to  he  baptized  ...  let  him  be  accursed."  And  in  the  "  Synodial 
Epistle  of  the  Council  of  Carthage  to  Innocent"  of  Rome,  the  same  imprecation 
occurs.  "Quicunque  negat  parvolos  per  bapiismum  Christi  a  perditione  liberari." 
&c.  <:  Whoever  denies  that  infants  are  by  Christian  baptism  delivered  from  per- 
dition, and  Brought  to  eternal  salvation,  let  him  be  anathema."  In  Mr.  "Wall's 
Hist,  of  Inf.  Bapt.  Vol.  I.  chap.  xix.  §  28.  Robinson's  Hist,  of  Eapt.  chap.  xxii. 
Mr.  GUI's  Argument  from  Apost.  Trad,  considered,  p.  22.  The  authority  of  these 
canons  being admitted  at  Rome,  "the  doubt  of  infant  baptism"  yielded  co-exteu- 
sively  with  that  authority. 

*  See  this  author  and  those  that  follow  cited  at  greater  length  and  their  worka 
referred  to  in  Booth's  Padob.  Exam.  Vol.  I.  pp.  44  to  65.  Eighty-two  such  auU*o 
rities  are  mere  adduceJ 


72  SCRIPTURE    GUIDE    TO    BAPTISM. 

Beza.  "  Christ  commanded  us  to  be  baptized ;  by  which  word  it 
is  certain  immersion  is  signified." 

Vitringa.  "  The  act  of  baptizing  is  the  immersion  of  believers  in 
water.     This  expresses  the  force  of  the  word." 

H.  Altingius.  "  The  word  baptism, — properly  signifies  immer- 
sion ;  improperly,  by  a  metonomy  of  the  end,  washing." 

Scapula.  "  To  baptize, — to  dip  or  immerse,  as  we  immerse  any 
thing  for  the  purpose  of  dying  or  cleansing  in  water." 

Mr.  Leigh.  "  The  native  and  proper  signification  of  it  [baptize] 
is,  to  dip  into  water,  or  to  plunge  under  water." 

Bossuet,  bishop  of  Meaux.  "  To  baptize  signifies  to  plunge,  as  is 
granted  by  all  the  world." 

To  the  above  I  might  add  many  living  authors  : — 

Mr.  E  wing,  of  Glasgow.  "  ~E>x7r}i£a>,  in  its  primary  and  radical  sense, 
1  cover  with  water.  It  is  used  to  denote,  1st.  I  plunge,  or  sink  com- 
pletely under  water."     Gr.  Lexicon,  sub  voce.* 

Edinburgh  Reviewebs.  "  They  tell  me,  (says  Mr.  Carson,)  that 
it  was  unnecessary  to  bring  forward  any  of  the  examples  to  prove  that 
the  word  signifies  to  dip, — that  I  might  have  commenced  with  this  as 
a  fixt  potnt  universally  admitted."  In  Carson's  Answer  to 
Edin.  Prcsbijt.  Review,  p.  9.  A.  D.  1832. 

2.  As  in  one  branch  of  the  Christian  church,  the  Greek 
language  has  been  continued  from  the  age  of  the  apostles, 
and  with  them  the  words  ,&ist7/£»  and  /WV^*  {baptize  and 
baptism),  remain  unaltered,  and  in  common  use  to  this  day, 
— let  me  ask,  How  do  they  understand  the  words  1  and 
how  administer  the  ordinance  I 

Mr.  R.  Robinson.  "The  native  Greeks  must  understand  then- 
own  language  better  than  foreigners,  and  they  have  alwats  understood 
the  word  baptism  to  signify  dipping  ,•  and,  therefore,  from  their  first 
embracing  of  Christianity  to  this  day,  they  have  always  baptized,  and 
do  yet  baptize,  by  Immersion.  This  is  an  authority  for  the  meaning 
of  the  word  infinitely  preferable  to  that  of  European  lexicographers. 
In  this  case  the  Greeks  are  unexceptionable  guides  "-f-  Hist,  of  Bapt. 
pp.  5,  6. 


*  Mr.  Ewing,  the  author  of  a  very  useful  Greek  lexicon,  gives  several  other 
senses  to  the  word,  and  at  length  contends  that  it  will  admit  of  sprinkling.  If  this 
were  trim,  it  would  not  materially  affect  our  present  inquiry ;  because  we  cannot 
admit  that  our  Lord  would  employ  a  word  to  express  this  ordinance,  which,  in  the 
fust,  plain,  and  most  common  use  of  it,  signifies  immersion,  if  he  intended  sprink- 
ling, supposing  the  word  would  hear  that  sense  in  a  distant  and  unusual  interpre- 
tation of  it.  But  it  is  demonstrated  by  Mb.  Carson,  in  his  recent  elaborate  woik 
on  baptism,  that  the  word  has  but  one  proper  sense,  namely,  that  which  Mr.  Ewino 
admits  above  as  its  first  sense.— Mr.  Cox  makes  the  following  appeal  to  Mr.  E.  :— 
"  I  now  once  airain  demand  of  Mr.  Ewing  to  point  me  out  the  lexicon,  which  does 
not  give  dipping, plunging  or  immersing  as  the  unquestionable,  settled,  and  uni- 
versally admitted  primitive  signification  of  the  contested  terms."  On  Baptism, 
p.  83. 

i  Mr.  Robinson  was  an  Anti-paedobaptist. 


SCRIPTURE    GUIDE    TO    BAPTISM.  73 

3.  But  what  is  denominated  the  "  Greek  Church"  is 
now  extended  over  an  immense  portion  of  the  globe  ;  is 
the  same  mode  of  baptism  observed  in  all  the  nations 
included  in  it  ? 

The  Paxtalogia,  under  the  article  '  Greek  Church,'  thus  explains — 
•  That  part  of  the  Christian  church  which  was  first  established  in 
Greece,  and  is  now  spread  over  a  larger  extent  of  country  than  any 
other  established  church.  It  comprehends  in  its  bosom  a  considerable 
part  of  Greece,  the  Grecian  isles,  Wallachia,  Moldavia,  Egypt,  Abys- 
sinia, Nubia,  Lybia,  Arabia,  Mesopotamia,  Syria,  Cilicia,  Palestine. . . . 
It  may  be  observed,  that  amid  all  their  trifling  rites,  they  practise  trine- 
immersion,  which  is  unquestionably  the  primitive  manner."* 

Mr.  Wall.  "  The  Greek  church,  in  all  the  branches  of  it,  doea 
still  use  immersion."     Hist,  of  Inf.  Bapt.  Vol.  II.  p.  376,  Ed.  3. 

Sin  P.  Ricaut.  "Thrice  dipping  or  plunging,  this  church  holds 
to  be  as  necessary  to  the  form  of  baptism,  as  water  to  the  matter."  la 
Psed.  Exam.  Vol.  I.  p.  268. 

4.  Is  there  any  evidence  in  the  writings  of  the  first 
Christian  fathers  after  the  apostles,  respecting  the  mode 
of  baptism  as  administered  by  them,  and  in  their  times? 
for  it  is  not  likely  that  the  mode  observed  by  Christ  and 
the  apostles  would  be  immediately  changed. 

Answer.  The  first  Christians  after  the  days  of  the  apostles  could 
never  bring  themselves  to  make  so  great  a  charge  in  an  institution  of 
Christ,  as  to  substitute  sprinkling  for  immersion.  Such  a  change 
would  require  several  ages  to  bring  the  public  mind  to  receive  it ;  as 
every  one,  acquainted  with  church  history,  knows  was  the  case.  There 
was  a  disposition  early  manifested  to  make  ceremonial  additions  to 
Christ's  appointments,  such  as  consecrating  the  wafer,  &c,  but  there  is 
no  evidence  whatever  of  altering  the  mode  of  this  ordinance,  except  as 
a  recourse  or  expedient  for  dying  persons,  &c,  for  above  100.0  years,  as 
I  shall  attest  presently. 

If  then  we  can  ascertain  the  mode  of  baptism  in  the  first  centuries 
following  the  apostles,  without  doubt  it  will  be  what  the  Lord  ordained. 
And  happily  there  is  abundance  of  evidence  upon  this  subject.  I  shall 
cite  a  few  short  passages,  and  the  references  may  lead  the  reader,  if 
disposed,  to  a  deeper  investigation: — 

Batixabas,  Paul's  companion.  An  epistle  ascribed  to  him  has 
escaped  the  ravages  of  time.  Two  passages  refer  to  baptism ;  in  one 
he  says,  "  Blessed  are  they,  who,  fixing  their  hope  on  the  cross,  have  gone 
"  down  into  the  water."  The  other,  "  We  descend  into  the  water, . . . 
"and  come  up  out  of  it,  bring  forth  fruit,  having  in  our  hearts  reve- 
rential fear,  and  hope  through  Jesus."     Epist.  cap.  xi. 

*  '  Trine-immersion.'  or  immersing  the  person  three  times,  once  in  the  name  of 
each  of  the  Divine  Persons,  was  in  use  in  the  beginning  of  the  third  century.  Ii 
was  practised  in  Enela'-id  till  the  sixteenth  century ;  and  is  stifl  rigidly  observed 
in  the  eastern  churches. 

G 


74  SCRIPTURE    GUIDE    TO    BAPTISM. 

Hermas,  honored  by  Paul's  salutation,  Rom.  xvi.  14.  A  Latin 
version  of  his  work,  entitled,  '  the  Pastor,'  or  Shepherd,  is  extant.  In 
it  he  speaks  of  the  apostles  accompanying  the  persons  to  be  baptized 
into  the  water.  "  The  apostles  and  teachers — preached  to  them  that 
"  before  were  dead,  and  gave  them  this  seal ;  for  they,  (apostiii,  &c. 
"  descenderunt  in  aquam  cum  illis,)  went  down  with  them  into  the 
water,  and  came  up  again."  See  this  and  other  allusions  in  Lib.  1.  vis, 
8,  sect.  7 ;  and  Lib.  III.  similit.  9. 

JrsTitf  Martyr.  About  A.  D.  140,  Justin  Martyr  wrote  '  An  Apo- 
logy for  Christians,  addressed  to  the  Emperor,  the  Senate,  and  people  of 
Pome.'  In  this  work  he  describes  the  doctrines  and  ordinances  of  the 
Church  of  Christ ;  and  on  baptism  has  the  following  passage  : — *  I  will 
4<  now  declare  to  you  also  after  what  manner  we  being  made  new  by 
"  Christ  have  dedicated  ourselves  to  God,  lest,  if  I  should  leave  that 
"  out,  I  might  seem  to  deal  unfairly  in  some  part  of  my  apology.  They 
"  who  are  persuaded  and  do  believe  that  those  things  which  are  taught 
"  by  us  are  true,  and  do  promise  to  live  according  to  them,  are  directed 
"  first  to  pray  and  ask  of  God  with  fasting,  the  forgiveness  of  their  former 
"  sins ;  and  we  also  pray  and  fast  with  them.  Then  we  bring  them  to  some 
"  place  where  there  is  water,  and  they  are  baptized  by  the  same  way  of 
"  baptism  by  which  we  were  baptized  :  for  they  are  washed  (w  tw  vJu.ti) 
"  in  the  water  in  the  name  of  God  the  Father,  Lord  of  all  things ;  and 
"  of  our  Saviour  Jesus  Christ,  and  of  the  Holy  Spirit."  Justin  Mart 
Apolog.  II.  sect.  79.* 

Tertuixian,  A.  D.  204.  "  Because  the  person  [to  be  baptized,]  in 
K  great  simplicity ...  is  let  down  in  the  water,  and  with  a  few  words 
"  said,  is  dipped."  Homo  in  aqua  demissus,  et  inter  pauca  verba  tinctus. 
Again,  when  speaking  of  the  vain  anxiety  to  be  baptized  in  the  Jor- 
dan,— "  There  is  no  difference  whether  one  is  washed  in  a  sea  or  in  a 
"  pool,  in  a  river  or  in  a  fountain,  in  a  lake  or  in  a  channel ;  nor  is 
**  there  any  difference  between  them  whom  John  dipped  in  Jordan,  and 
"  those  whom  Peter  dipped  in  the  Tiber  :"  quos  Joannes  in  Jordane,  et 
quos  Petrus  in  Tiberi  tins  it.  He  also  uses  the  words,  "  In  aqua  mer- 
gimur,"  i.  e.  "  we  are  immersed  in  the  water."  De  Bapitismo,  cap. 
2,  4,  7. 

Gregory  Nazianzen,  A.  D.  360.  "  We  are  buried  with  Chvisv 
*'  by  baptism  that  we  may  also  rise  again  with  him ;  we  descend  with 
"  him  that  we  may  also  be  lifted  up  with  him ;  we  ascend  with  him 

*  Upon  this  passage  of  Justin  Mr.  Wall  remarks,  "This  is  the  most  ancient 
account  of  the  way  of  baptizing,  next  to  the  Scripture  ;  and  shows  the  plain  and 
simple  manner  of  administering  it."  And  Mr.  Reeves,  the  learned  translator 
oif  Justin,  adds,  in  a  note,  "  'Tis  evident  from  this  place  of  Justin  and  that  of  Ter- 
tullian,  (de  Cor.  Mil.  c.  3,)  that  Ponds  and  Rivers  were  the  only  Baptisteries  or 
Fonts  the  church  had  for  the  first  two  hundred  years.  The  Catechumen  being 
brought  to  the  baptistery,  was  thus  interrogated,  Dost  thou  renounce  the  devil  1 — 
Dost  thou  renounce  the  world  ?  Sec.  &c.  Ans.  I  do  renounce  them. — Next  he  made 
an  open  confession  of  the  faith,  the  bishop  asking  him,  Dost  thou  believe  in  God? 
&x..  to  which  the  person  answered,  I  do  believe.  And  this  form  of  interrogation 
the  apostle  is  thought  to  refer  to  when  he  styles  baptism  the  answer  of  a  good  con- 
grieve  tmcards  God."— After  this  confession  is  made,  the  candidate  (Mr.  Reevei 
ad>!g)  was  "  thrice  plun/ied  under  water  at  the  naming  of  the  Three  Persons  in 
the  blessed  Trinity."    Apologies,  Vol.  I.  p.  97.  Note. 


SCRIPTURE  GUIDE  TO    BAPTISM.  75 

♦'that  we  may  also  be  glorified  with  him."  Orat.  40.  In  Stennetft 
Answer  to  Russen,  p.  144. 

Basil,  A.  D.  360.     "  Ek  t§w/  mi;  *m*hnn,n  &c.     "  By  three  im- 

u  mersions  the  great  mystery  of  baptism  is  accomplished."  In  Sten- 
nett,  as  above. 

Ambrose,  A.  D.  374.  "Thou  wast  asked,  Dost  thou  believe  in 
"  God  the  Father  Almighty  1  Thou  saidst,  I  do  believe,  and  wast  im- 
"  mersed,  that  is,  thou  wast  buried,  (mersisti,  hoc  est,  sepultus  es.)  Thou 
"  wast  asked  again,  Dost  thou  believe  on  our  Lord  Jesus  Christ  and  his 
"  crucifixion  1  Thou  saidst,  /  believe,  and  wast  immersed  again,  and 
so  wast  buried  with  Christ."* 

Ctril,  of  Jerusalem,  A.  D.  374.  "  As  he,  I  »Jvrtm  n  rue  Stetn,  who 
u  is  plunged  in  the  water,  and  baptized,  is  encompassed  by  the  water 
u  on  every  side  ;  so  they,  that  are  baptized  by  the  Spirit,  are  also  wholly 
covered  all  over  :"  &c* 

Chrtsostom,  A.  D.  398.  "  To  be  baptized  (ku.  xiruSvirSzi)  and 
plunged,  and  then  to  emerge  or  rise  again,  is  a  symbol  of  our  descent 
into  the  grave,  and  our  ascent  out  of  it ;  and  therefore,  Paul  calls  bap- 
tism a  buriaL"     HomiL  XL.  in  1  Corin. 

5.  Do  learned  Paedobaptists  grant  that  this  practice  of 
immersion  was  the  general,  and  esteemed  the  only  legiti- 
mate, mode  of  baptism,  among  the  early  Christians  ;  and 
that  in  this  they  were  obediently  following  the  instruction 
of  Christ  and  the  apostles  ? 

WiTsirs  affirms, — "  It  is  certain  that  both  John  the  Baptist,  and 
the  disciples  of  Christ,  ordinarily  practised  immersion  ;  whose  example 
was  followed  by  the  ancient  church,  as  Vossius  has  shown,  by  produc- 
ing many  testimonies  from  the  Greek  and  Latin  writers."  Earn,  of  the 
Cov.  Lib.  IV.  cap.  xvi.  §  13. 

Mr.  Bower.  "  Baptism  by  immersion  was  undoubtedly  the  apos- 
tolical practice,  and  was  never  dispensed  with  by  the  church,  except  in 
case  of  sickness,''  &c.     Hist,  of  the  Popes,  Vol.  II.  p.  110. 

G.  J.  Vossius.  "  That  the  apostles  immersed  whom  they  baptized 
there  is  no  doubt. . . .  And  that  the  ancient  church  followed  their  exam- 
ple is  very  clearly  evinced  by  innumerable  testimonies  of  the  fathers." 
Disputat.  de  Bap.  Disp.  I.  §  6. 

Mr.  Reeves.  "  The  ancients  carefully  observed  trine-immersion, 
insomuch  that  by  the  '  Canons  Apostolical,'  either  bishop  or  presbyter 


*  The  sense  of  immersion  is  so  clearly  conveyed  in  these  passages,  and  repeated 
over  ol  so  many  forms  of  expression,  that  it  is  quite  impossible  to  misunderstand 
the  ancients  upon  the  subject.  I  will  transcribe  the  Latin  of  Ambrose,  and  the 
Latin  version  that  accompanies  the  Greek  of  Cyril. 

Ambrose.  "  Interrogatus  es,  Credis  in  Deum  Patrem  Omnipotentem  ?  Dixisti, 
Credo:  et  mersisii,  hoc  est,  sepultus  es.  Iterum  interrogatus  es,  Credis  in  Domi- 
num  nostrum  Jesum  Christum,  et  crucem  ejus?  Dixistf,  Ciedo,  et  mersisti;  ideo 
et  Christo  es  sepultus."    De  sacram.  Lib.  II.  cap.  vii.  Paris,  1632. 

CYRrL.  "  Sicut  enim  is  qui  in  aquis  immerdtur  et  baptizatur  undiquaque  ab  aquig 
cindtur  ;  sic  et  llli  a  Spinui  haptizati  et  obvoiuti  perfecte  sunt."  Catechu.  XVII. 
§  xiv.  Pans,  1720 


76  SCRIPTURE  GUIDE    TO  BAPTISM. 

who  baptized  without  it  was  deposed  fro?*  the  ministry."     See  the 
Canons,  42  to  50.     Reeves'  Apologies  of  Justin,  &c.  Vol.  I.  p.  97. 

Encyclopedia  Ecclesiastica.  (This  splendid  work,  now  publish- 
ing, A.  D.  1835,  under  the  patronage  of  the  highest  authorities  in  the 
British  nation,  both  in  church  and  state,  after  stating  the  reasons  urged 
in  defence  of  sprinkling,  proceeds,)  "  Whatever  weight,  however,  may 
be  in  these  reasons  as  a  defence  for  the  present  practice  of  sprinkling, 
it  is  evident  that  during  the  first  ages  of  the  church,  and  for  many 
centuries  afterwards,  the  practice  of  immersion  prevailed;  and  which 
seems  indeed  never  to  be  departed  from,  except  where  it  was  adminis- 
tered to  a  person  at  the  point  of  death,  or  upon  the  bed  of  sickness, — 
which  was  considered  indeed  as  not  giving  the  party  the  full  privileges 
of  baptism, — or  when  there  was  not  a  sufficient  supply  of  water.  Ex- 
cept in  the  above  cases,  the  custom  was  to  dip  or  immerse  the  whole 
body.  Hence  St.  Barnabas  says,  We  go  down  into  the  water,"  &c. 
&c.     Article,  Baptism. 

6.  Admitting  this  evidence  as  demonstrative  of  the  ori- 
ginal practice,  must  it  not  be  a  display  of  ignorance  and 
weakness  to  oppose  or  contradict  it ;  and,  indeed,  to  ridicule 
that  mode,  as  some  do,  a  profane  contempt  of  the  wisdom 
and  authority  of  Christ  ? 

Mr.  Wall,  (who  explored  all  the  voluminous  writers  of  antiquity  in 
search  of  evidence  of  infant  baptism,)  says,  "  This  [immersion]  is  so 
plain  and  clear  by  an  infinite  number  of  passages,  that  as  one 
cannot  but  PITY  the  weak  endeavors  of  such  Psedobaptists  as  would 
maintain  the  negative  of  it,  so  we  ought  to  disown  and  show  a  dislike 
of  the  profane  scoffs  which  some  people  give  to  the  English  Anti- 
paedobaptists  merely  for  the  use  of  dipping ;  when  it  was,  in  all  proba- 
bility, the  way  by  which  our  blessed  Saviour,  and  for  certain,  was 
the  most  usual  and  ordinary  way  by  which  the  ancient  Christians  did 
receive  their  baptism.  'Tis  a  great  want  of  prudfnce  as  well  as 
of  honesty  to  refuse  to  grant  to  an  adversary  what  is  certainly 
true,  and  may  be  proved  so.  It  creates  a  jealousy  of  all  the  rest  that 
one  says." — "  The  custom  of  the  Christians  in  the  near  succeeding 
times  [to  the  apostles]  being  more  largely  and  particularly  delivered  in 
books,  is  known  to  have  been  generally  or  ordinarily  a  total  immer- 
sion."  Hist,  of  Inf.  Bapt.,  Pt.  II.  ch.  ix.  §2.  And  its  Defence,  p.  131. 

Professor  Campbell.  "  I  have  heard  a  disputant,  in  defiance  of 
etymology  and  use,  maintain  that  the  word  rendered  in  the  New  Testa- 
ment baptize,  means  more  properly  to  sprinkle  than  to  plunge  ;  and  in 
defiance  of  ale  antiquity,  that  the  former  was  the  earliest,  and — 
the  most  general  practice  in  baptizing.  One  who  argues  in  this  manner 
never  fails  with  persons  of  knowledge  to  betray  the  cause  he  ivould 
defend;  and  though  with  respect  to  the  vulgar,  bold  assertions  gene- 
rally succeed  as  well  as  argument,  and  sometimes  better  ;  yet  a  candid 
mind  will  always  disdain  to  take  the  help  of  falsehood,  even  in  the 
support  of  truth."     Lectures  on  Pulpit  Eloquence,  Lect.  x.  p.  304. 

EorxauRGH  Reviewebs.     "  We  have  rarely  met,  for  example,  with 


SCRIPTURE   GUIDE  TO    BAPTISM.  77 

a  moTe  weak  and  fanciful  piece  of  reasoning,  than  that  by  which 
Mr.  Evving  would  persuade  us  that  there  is  no  allusion  to  the  mode  by 
immersion,  in  the  expression  •  buried  with  him  in  baptism.'  Thw 
point  ought  to  be  fraxklx  admitted,  and  indeed  cannot  be  denied 
with  any  show  of  reason."     In  Mr.  Carson's  Answer,  as  before,  p.  40. 

7.  How  long  was  immersion  continued  as  the  general 
practice  among  all  Christians  ? 

Bishop  Bossuet.  "  We  are  able  to  make  it  appear,  by  the  acts  of 
Councils,  and  by  the  ancient  Rituals,  that  for  THIRTEEN  HUN- 
DRED YEARS,  baptism  was  thus  [by  immersion]  administered  through- 
but  the  whole  church,  as  far  as  possible."  In  StennetVa  Answer  to 
Russen,  p.  1 76. 

Stackhouse.  "Several  authors  have  shown,  and  proved,  that  this 
immersion  continued,  as  much  as  possible,  to  be  used  for  thirteen 
hundred  tears  after  Christ"  Hist,  of  the  Bible,  P.  8,  p.  1234.  See 
also  Mr.  Whitby,  cited  at  p.  47. 

8.  At  what  period,  and  on  what  aceounts,  was  the  cus- 
tom of  pouring,  or  sprinkling,  first  introduced  ? 

Answer,  There  is  no  earlier  record,  that  Mr.  Wall  could  discover, 
than  in  the  case  of  Novatian,  about  the  middle  of  the  third  century. 
This  man  while  unbaptized,  as  Eusebius  records,  (Eccles.  Hist  L.  VI. 
c.  43,)  *  fell  into  a  dangerous  disease,  and  because  he  was  very  like  to 
die,  was  baptized  in  the  bed  where  he  lay,"  (»  kkivyi  tt^i  %ySivrst.,  i.  e. 
sprinkled  over  in  bed  ;  or  water  poured  all  over  him,  the  word  signi- 
fies,) "  if  that  might  be  termed  baptism."  Novatian  recovered  ;  and  by 
the  following  circumstance  we  have  remarkably  preserved  the  view 
which  the  Christian  church  generally  took  of  his  baptism.  The  See 
of  Rome  became  vacant,  A.  D.  251.  Two  persons  were  chosen  to 
succeed,  namely  Cornelius,  '  chosen  by  the  major  part,'  and  this  Nova- 
tian, in  a  '  schismatical  way.'  Cornelius  writes  a  long  letter  to  Fabius, 
Bishop  of  Antioch,  in  which  he  describes  the  case  of  Novatian,  and 
says,  (as  Mr.  Wall  translates  it,)  "  that  Novatian  came  not  canonicaHy 
to  his  order  of  priesthood,  much  less  was  he  capable  of  being  chosen 
bishop :"  Let  the  reader  mark  the  reason  assigned,  "  For  that  all  the 
u  clergy,  and  a  great  maxy  of  the  Laity,  were  against  his  being 
"  chosen  Presbyter  ;  because  it  was  not  lawful,  (they  said)  for  any  one 
"  that  had  been  baptized  in  his  bed,  [Greek,  as  above,  poured  over,]  as 
■  he  had  been,  to  be  admitted  to  any  office  of  the  clergy."  Wall's 
Hist.  Part  II.  ch.  ix.  §  2. 

Here  is  the  first  recorded  case  of  affusion,  either  pouring  or  sprink- 
ling, for  baptism  ;  and  here  we  have  a  serious  objection  taken  against 
the  person  so  baptized  on  account  of  it ;  an  objection  in  which  "  all  the 
clergy"  were  united.  What  was  the  objection  1  Was  it  against  his 
situation,  as  being  sick  in  bed  1  or  against  the  mode  of  the  ordinance  ] 
This  is  important  to  be  ascertained.  I  answer,  It  was  against  roth  ; 
for  soon  after  this  time  these  two  objections  against  such  a  baptism 
were  exhibited.  1.  There  was  an  objection  against  a  person  sick, 
because,  as  the  Council  of  Neocsesarea  affirmed  by  the  12th  canon, 
g2 


78  SCRIPTURE  GUIDE  TO  BAPTISM. 

"  He  that  is  baptized,  when  he  is  sick,  ought  not  to  be  made  a  priest, 
for  his  coming  to  the  faith  is  not  voluntary,  but  from  necessity." 
And,  2.  As  to  the  mode,  while  Novatian  was  living,  one  Magnus  sub- 
mits this  question  to  Cyprian — "  An  habendi  sint  Christiani  legitimi, 
co  quod  aqua  salutari  non  loti  sunt,  sed  perfusi  V  i.  e.  "  Whether  they 
are  to  be  esteemed  right  Christians,  who  are  not  washed  in  the 
water,  but  only  sprinkled  V*  Cyprian  answers,  that  the  baptism  was  to 
be  esteemed  good,  "  necessitate  cogente,"  "  necessity  compelling  to  it, 
and  God  granting  his  indulgence"  I  leave  the  reader  to  reflect  on  the 
force  of  this  evidence. 

From  this  period,  A.  D.  250,  onward,  sprinkling  was  permitted,  but 
only  in  a  case  of  necessity,  and  in  prospect  of  death  ;  originating  in  a 
false  view  of  the  necessity  of  the  ordinance  to  salvation.  "  France 
(says  Mr.  Wall)  seems  to  have  been  the  first  country  in  the  world  where 
baptism  by  affusion  was  used  ordinarily  to  persons  in  health."  This 
affusion,  or  pouring,  in  the  church  of  Rome,  was  first  tolerated  in  the 
eighth  century,  while  immersion  was  still  the  established  law  of  the 
church ;  and  so  things  stood  for  several  hundred  years.  In  the  six- 
teenth century,  pouring  was  generally  adopted.  The  Rituals  of  that 
church  prove  this  to  a  demonstration.  See  Robinson's  History  of  Bap- 
tism, p.  525  ;  and  Bishop  Bossuet,  just  cited. 

The  Church  of  England  held  the  original  practice  of  dipping  longer 
than  those  of  the  continent.  "  Perfunduntur  (says  Erasmus,  A.  D 
1530,)  apud  nos,  mcrguntur  apud  Anglos."  i.  e.  "  With  us  (the  Dutch) 
they  have  the  water  poured  on  them  ;  in  England  they  are  dipped." 
The  Rubric  to  this  day  instructs  the  clergyman,  "  he  shall  dip  in  the 
water  discreetly  and  warily  ;"  but  it  allows  an  exception,  "  but  if  they 
shall  certify  that  the  child  is  weak,  it  shall  suffice  to  pour  water  upon 
it."  The  Catechism  requires  the  youth  to  express  the  form  of  baptism 
only  as  by  immersion,  "  Water  wherein  the  person  is  baptized."  In 
the  early  history  of  this  church  "the  offices  or  liturgies  (says  Mr. 
Wall)  did  all  along  . . .  enjoin  dipping,  without  any  mention  of  pour- 
ing or  sprinkling."  In  A.  D.  1549,  first  appeared  the  exception  for 
'  weak'  children  :  four  years  afterward  the  word  thrice,  after  the  order  t» 
dip,  was  omitted.  Sprinkling  began  to  prevail  about  A.  D.  1550,  and 
"within  the  time  of  half  a  century,  from  A.  D.  1550  to  1600,  pre- 
vailed to  be  the  more  gexeral  ;  as  it  is  now  almost  the  only  way 
of  baptizing."     Mr.  Wall's  Hist,  of  Inf.  Bap.  Pt.  II.  ch.  ix.  §  2. 

9.  In  what  proportion  of  the  Christion  world  has  im- 
mersion been  continued  dow*.  io  the  present  time  ? 

Answer.  Ma.  Wall.  "  What  has  been  said  of  this  custom  of 
pouring  or  sprinkling  water  in  the  ordinary  use  of  baptism,  is  to  be 
understood  only  in  reference  to  these  western  parts  op  Europe  •. 
for  it  is  used  ordinarily  nowhere  else.  The  Greek  church  does  still 
use  immersion ;  and  so  do  all  other  Christians  in  the  world  except  the 
Latins.  All  those  nations  of  Christians  that  do  now,  or  formerly  did 
submit  to  the  authority  of  the  Bishop  of  Rome,  do  ordinarily  baptize 
their  infants  by  pouring  or  sprinkling  ;  but  all  other  Christians  in  the 
world  who  never  owned  the  Pope's  usurped  power,  do  and  ever  uid 


SCRIPTURE    GUIDE    TO    BAPTISM.  79 

djp  their  infants  in  the  ordinary  use. ...  All  the  Christians  in  Asia,  all 
in  Africa,  and  about  one-third  part  of  Europe,  are  of  the  last  sort." 
Hist,  of  Inf.  Bap.  Part  II.  ch.  ix.  p.  37G.  Ed.  3. 

Docs  my  reader  wish  me  to  proceed  any  further  1  To  my  mind  the 
subject  is  perfectly  settled ;  because  the  evidence  adduced  before  us  has 
been,  not  in  criticisms  upon  words,  but  in  plain  historical  facts  ;  facts 
admitted  by  every  Christian  writer  that  has  examined  the  subject;  and, 
as  they  include  the  practice  of  the  apostolic  age,  they  are  decisive  upon 
the  subject. 

The  contention,  therefore,  that  the  word  Bapihe  has  other  senses 
beside  to  immerse,  and  that  the  prepositions  rendered  i?ito  and  out  of, 
in  the  baptism  of  the  eunuch,  may  be  rendered  to  and  from  the  water; 
all  this  is  perfect  quibbling  and  trifling  when  the  fact  is  conceded,  that 
Jesus,  and  his  apostles,  and  the  primitive  Christians,  observed  and 
authorized  the  ordinance  in  this  form.  Thus  the  late  editor  of  Calmet, 
after  warmly  contending  against  the  views  of  the  Baptists,  adds,  "  Here 
again,  I  say,  let  me  not  be  misunderstood  ;  I  believe  that  immersion  was 
practised  by  John."  Why,  granting  this,  he  grants  me  all :  for  if  this 
was  the  form  in  which  '  the  Lord  of  glory'  was  baptized,  and  what  he 
authorized,  I  want  no  more. 

To  a  person  disposed  to  question  the  evidence  for  immersion,  I  wouki 
beg  to  propose  the  following  inquiries,  founded  upon  those  historical 
facts  briefly  given  in  the  foregoing  pages,  and  which  he  may  mere  fully 
examine  in  the  works  I  have  referred  to : — 

1.  How  came  it  to  pass,  that  the  early  Christian  writers  expressed 
the  rite  of  baptism  by  such  Greek  and  Latin  words  and  phrases  (ex 
elusive  of  baptizo)  as  signify,  to  be  plunged;  to  be  buried,-  to  be 
dipped;  to  be  immersed;  to  be  let  down  in  the  water,  and  to  be 
encompassed  by  the  water  on  every  side  ? 

2.  How  came  it  to  pass,  that  when  affusion  or  sprinkling  was  had 
recourse  to,  as  an  expedient  in  prospect  of  death,  and  the  person  re- 
covered, he  was  not  deemed  so  properly  baptized  as  to  be  admissible  to 
any  sacred  office  7 

3.  How  came  it  to  pass,  that  the  fathers  should  name,  as  suitable 
places  for  baptizing,  "  the  sea,  a  pool,  a  river,  a  fountain,  a  lake,  a  chan- 
nel, the  Jordan,  the  Tiber ;"  and  that  the  baptism  may  be  alike  "  in" 
any  one  of  them  1 

4.  How  came  it  to  pass,  that  by  the  authority  of  the  '  Canons  Aposto- 
lical,' if  a  Bishop  or  Presbyter  baptized  by  any  other  way  than  immei  • 
sion,  yea,  trine-immersion,  he  should  be  deposed  1 

5.  How  comes  it  to  pass,  that  those  Christians  with  whom  the  com 
mand  of  the  Lord  Jesus  to  baptize  is  in  their  xatite  toxgue,  have, 
in  all  ages  of  their  history,  observed  this  mode ! 

6.  How  comes  it  to  pass,  that  the  aktiext  rituals  of  those 
churches  in  which  pouring  and  sprinkling  now  prevail,  solemnly 
exjoixed,  or  do  still  enjoin,  the  mode  of  immersion  ! 

7.  How  came  it  to  pass,  that  the  whole  Christian  world,  however 
afterward  divided,  uniformly  observed  immersion,  except  in  sickness, 
for  thirteen  hodred  years] 


80  SCRIPTURE    GUIDE    TO    BAPTISM. 

Nov*,  though  the  evidence  I  have  produced  upon  these  points  from 
ancient  and  modern  writers  be  brief,  which  it  would  have  been  much 
easier  to  have  extended  than  to  have  thus  compressed,  it  is  beyond 
doubt,  that  ivhat  the  above  inquiries  state,  are 

INCONTROVERTIBLE  HISTORICAL  FACTS. 

And  if  the  New  Testament  contained  no  decisive  evidence  on  the 
subject,  the  above  facts  afford  a  most  indisputable  proof  that  immer- 
sion was  the  original,  and  if  so  the  divinely  authorized  mode; 
and  consequently  that  which  should  be  invariably  and  unaltera- 
bly observed  to  the  end  of  time  ;  for  who  can  alter  what  Christ 
ordains  ? 


APPENDIX,  PART  III. 

On  the  Spiritual  Design  of  Baptism. 

That  this  sacred  ordinance  was  intended  by  the  Great  Head  of  the 
Church  to  be  symbolical,  and  to  teach  by  an  expressive  and  visible 
sign  what  the  gospel  taught  by  the  word  preached,  is  a  truth  too  evi- 
dent in  the  New  Testament  to  be  doubted  ;  and  that  the  particular  form 
or  mode  of  it  was  to  be  indicative  of  some  important  truths,  and  that 
its  observance  was  to  have  a  beneficial  iufluence  on  the  Christian 
church,  are  equally  clear.  We  have  now  in  few  words  to  state,  what 
the  ordinance  was  intended  to  teach,  what  to  exhibit,  and  what  practi- 
cal influence  it  should  have  on  the  church  of  Christ. 

1.  It  was  to  teach  the  sinfulness  of  man,  and  the  necessity  of  puri- 
fication from  sin,  in  order  to  eternal  life.  These  truths  are  implied  in 
Peter's  words,  when  exhorting  to  the  ordinance,  "  Repent  and  be  bap- 
tized for  the  remission  of  sins  ;"  and  in  Ananias',  "  Arise,  and  be  bap- 
tized, and  wash  away  thy  sins,  calling  on  the  name  of  the  Lord." 
Acts  ii.  38.  xxii.  16. 

2.  Baptism  was  intended  to  teach  and  to  signify  the  Christian's 
entire  abandonment  of  a  life  of  impiety,  and  his  entrance  upon  a  new 
life  of  devotion  and  dedication  to  God.  The  metaphors  of  a  death  and 
burial  express  the  former,  and  a  resurrection  the  latter.  Hence  the 
apostle,  Rom.  vi.  8,  declares  the  Christian  "  dead  with  Christ ;"  and 
not  only  dead,  but  *  buried  with  him  ;"  and  here  Christ's  own  institu- 
tion is  introduced  to  confirm  the  apostle's  doctrine ;  "  therefore  we  are 
buried  with  him  by  baptism  into  death,"  &c.  See  the  Scripturei 
at  p.  45. 

3.  Baptism  was  intended  to  exhibit  our  Lord's  overwhelming 
sufferings — To  this  most  interesting  circumstance  our  blessed  Re- 
deemer does  himself  allude  in  affecting  terms.     See  pp.  22,  23. 

4.  No  less  does  baptism  pre-represent  what  the  Christian  anticipates 
as  the  destiny  of  his  own  human  nature,  when  he  shall  descend  like 


0CRIPTORE  (irini:  to  BAPTISM,  81 

his  Redeemer  into  the  grave,  am1,  at  his  Saviour's  second  coming  be 
raised  to  glory.  So  the  apostle,  "  Else  what  shall  they  do  who  are 
baptized  for  the  dead,  if  the  dead  rise  not  at  all."  In  no  way  but 
immersion  does  the  ordinance  answer  this  and  the  foregoing  designs. 

5.  And,  finally,  this  sacred  rite,  in  reference  to  its  subjects,  appears 
evidently  designed  to  form  a  line  ef  .separation  between  the  world  and 
the  church.  A  baptized  person,  in  the  primitive  age,  was  considered  as 
having  come  out  from  the  ungodly,  and  assumed  the  character  and 
profession  of  a  follower  of  Christ.  "  As  many  of  you  as  have  been 
baptized  into  Christ,  have  put  on  Christ."  Gal.  hi.  27.  Just  as  when 
a  person,  entering  the  service  of  an  earthly  prince,  puts  on  the  aft  ire 
by  which  the  servants  of  that  prince  are  distinguished,  so  the  Christian, 
by  baptism,  puts  on,  as  a  garment,  an  open  profession  of  his  Lord  and 
Master ;  declaring  that  he  is  no  longer  his  own,  or  the  servant  of  sin 
and  Satan,  but  bought  with  a  price,  and  now  surrenders  himself  to  him 
that  loved  him  and  died  for  him.  This  entire  separation  of  the  church 
from  the  world  our  Saviour  most  plainly  taught  in  John  xv.  19.  xvii.  6, 
9,  20,  21,  and  xviii.  36.  As  did  also  the  apostles;  see,  as  an  example, 
2  Cor.  vi.  14  to  18.  In  none  but  believers  can  this  practical  use  of 
baptism  be  realized. 


CONCLUDING  OBSERVATIONS. 

In  closing  my  little  work  I  must  request  my  reader's 
attention  to  a  few  thoughts,  suggested  by  the  general 
objections  of  opponents  to  the  practice  for  which  I  have 
contended;  and  add  my  rea?ons,  in  a  summary  form,  for 
abiding  strictly  by  that  practice. 

I.  Objections  to  exclusive  Believers'   Baptism. 

1.  In  the  form  of  objection  to  the  principles  of  the  Bap- 
tists, relative  to  this  ordinance,  it  has  been  remarked  that 
4  The  majority  of  Christians,  with  whom  are  associated  an 
immense  number  of  great,  good,  and  learned  men,  have 
held,  and  do  hold,  the  opposite  views  ;'  and  (it  is  asked) 
1  Can  they  all  be  wrong  V 

Answer.  I  admit  that  a  large  majority  of  the  professed  Christian 
inhabitants  of  the  world,  with  whom  are  joined  many  most  eminent 
writers,  are  against  us.  But  is  a  majority  never  wrong, — never  fojnd 
on  the  side  of  error  !  Let  my  reader,  whoever  he  may  be,  ask  •  Whe- 
ther the  majority  of  professed  Christians  do  not  think  differently  from 
him  upon  some  equally  important  points  1  and  how  little  does  he  think 
of  the  consequence  of  numbers  upon  those  points  !'  The  Chinese 
plead  their  majority  against  Christians ;  the  Catholics  against  Pro- 
testants ;  &c.  &c,  but  who  feels  the  force  of  an  argument  in  the  plea  ? 
— And  "  as  to  great  men  and  great  names  (says  Mr.  A.  Clarke)  we 


82  SCRIPTURE    GUIDE    TO    BAPTISM. 

find  them  enrolled  and  arranged  on  the  side  of  ael  controversies;" 
and  I  will  allow  my  opponent  to  reckon  them  up  by  hundreds,  or  thou- 
sands, and  place  them  all  on  the  side  of  infant  baptism  ; — I  will  take 
and  place  on  the  other  side,  Christ  and  his  apostles,  and  then  I  appeal 
to  my  reader,  Who  has  the  best  support,  though  my  number  be  but 
4  a  little  flock'  in  the  comparison  1 

Now  I  must  be  allowed  to  insist  upon  it  that  I  have  Christ  and 
the  apostles  with  me,  giving  their  sanction  to  believers'  baptism ;  and 
all  will  admit,  that  their  sanction  is  not  to  be  found  on  the  opposite 
side.  Much  then  as  I  venerate  the  great,  good,  and  learned  men 
referred  to,  as  not  they,  but  Christ  is  my  Lord  and  Master,  and  is  to  be 
my  sole  Judge  at  the  last  day,  I  hesitate  not  to  quit  my  connexion  with 
any  majority,  or  with  any  particular  eminent  men,  supposing  I  am 
found  in  a  minority,  if  Christ  is  with  me  there. 

2.  It  has  also  been  objected  '  That  our  principles  are  of 
recent  origin  ;  and  were  unknown  previous  to  the  appear- 
ance of  certain  enthusiasts  in  Germany,  at  the  time  of  the 
reformation.' 

Answer.  Our  principles  are  as  old  as  Christianity.  We  acknow- 
ledge no  founder  but  Christ.  With  enthusiasts  in  Germany,  or  in  any 
age  or  country,  we  have  no  connexion,  and  our  forefathers  never  had. 
Enthusiasts  may  be  designated  by  the  same  name,  but  that  proves 
nothing. — Persons  holding  our  distinctive  principle,  i.  e.  '  the  baptism 
of  believers  only'  have  appeared  in  all  ages  of  the  Christian  era.  From 
Christ  to  nearly  the  end  of  the  second  century  there  were  no  others  ; 
at  least,  if  there  were  any,  their  history  is  a  blank.*  After  infant  bap- 
tism was  introduced,  many  did  not  receive  it,  and  many  opposed  it. 

How  else  can  we  account  for  the  case  of  Ambrose,  Jerome,  Augus- 
tine, and  others,  who,  says  Bishop  Taylor,  "  were  born  of  Christian 
parents,  and  yet  not  baptized  until  the  full  age  of  man,  and  more  T'f 
How  else  can  we  account  for  the  pressing  exhortations  found  in  early 
writings,  addressed  to  professed  Christians,  to  come  to  baptism  H 
How,  especially,  can  we  otherwise  account  for  the  awful  anathemas 
pronounced  at  different  times  by  the  dominant  party,  upon  those  that 
denied  infant  baptism  1 

If  my  reader  has  opportunity  to  make  himself  acquainted  with  the 
history  of  the  numerous  bodies  of  Christians  which  appeared  at  differ- 
ent periods,  while  popery  was  dominant  in  Europe,  he  will  find  that 
there  were  many  mtriads  of  persons,  who,  for  several  centuries 
before  the  Reformation,  lifted  up  their  voice  against  that  spiritual  domi- 

*  It  may  be  proper  to  state,  that  Mr.  Wall  thought  that  there  was  a  passage  in 
Irenaeus,  in  the  second  century,  favorable  to  infant  baptism.  "  Christ,"  says  Ire- 
nseus.  "  came  to  save  all  persons  by  himself;  all,  I  mean,  who  by  him  (renascun- 
tur  in  Deum)  are  regenerated  to  God  ;  infants,  and  little  ones,  and  youths,  and 
elder  persons."  Now,  if  the  word  regenerated  had  no  other  sense  than  baptized*, 
and  Christ  came  to  save  only  those  who  received  that  ordinance,  and  by  it,  then 
this  passage  would  be,  what  Mr.  Wall  calls  it,  "  the  first  express  mention  of  infapt 
baptism."    But  as  it  is,  it  is  begging  the  question  to  cite  it  at  all  on  the  subject. 

t  Dissuasive  from  Popery,  Ft.  II.  p.  117. 

t  See  Basil's  Oratio  Exhoit.  ad  Bapt.  in  Mr.  Wall's  Hist.  Pt.  I.  ch.  xii.  §  3. 


9CRIPTURE    GUIDE    TO    BAPTISM.  83 

nation  ;  and  that  those  several  sects  held  the  distinctive  principle  of  the 
Baptists,  given  above ;  or  in  their  own  words,  as  recorded  by  Mr. 
Mosheim,  "  That  no  persons  whatever  were  to  be  baptized  before  they 
came  to  the  full  use  of  their  reason :"  "  Because  to  all  infants,  that 
know  nothing  of  faith,  in  whom  there  can  be  no  desire  of  regeneration, 
or  confession  of  faith,  &c,  the  will,  faith,  and  confession  of  another, 
seem  not  in  the  least  to  appertain."  Eccles.  Hist.  Cent.  XII.  ch.  v 
§  7.  and  in  Stennett's  Answer  to  Russen,  p.  84. 

Such  was  the  avowed  sentiment  of  the  followers  of  GuxDriPHrs 
in  Italy  ;  of  the  Berengarians  in  France  ;  of  the  Paterines  in  the 
Dutchy  of  Milan  ;  of  the  Petrobrusians  and  Hebricians  in  Lan- 
guedoc  and  Provence ;  and  of  the  followers  of  Arnold,  of  Brescia, 
who  suffered  at  Rome,  A.  D.  1155. — All  these  are  sometimes  included 
in  the  general  name  of  Waldenses,  and  their  history  may  be  tracec 
backward  from  the  time  of  the  reformation  through  several  centuries 
"  Some  of  the  popish  writers  own  (says  President  Edwards)  that  that 
people  never  submitted  to  the  church  of  Rome.  One  says  '  The  heresy 
of  the  Waldenses  is  the  oldest  heresy  in  the  world.'  It  is  supposed 
that  this  people  betook  themselves  to  this  secret  place  among  the  moun 
tains,  to  hide  themselves  from  the  severity  of  the  heathen  persecutions 
which  were  before  Constantine  the  Great.  And  thus  the  woman  flei} 
into  the  wilderness  from  the  face  of  the  serpent.  Rev.  xii.  6  and  14." 
(History  of  Redemption,  Period  III.  Pt.  ii.  1.)  To  this  agrees  Beza, 
who  says,  "  As  for  the  Waldenses,  I  may  be  permitted  to  call  them  the 
eeed  of  the  primitive  and  purer  church."  On  baptism  their  confession 
is  given  in  these  words — "  We  believe  that  in  the  ordinance  of  baptism, 
the  water  is  the  visible  and  external  sign,  which  represents  to  us — the 
renovation  of  our  minds  through  Christ  Jesus,  and  by  this  ordinance 
we  are  received  into  the  holy  congregation  of  God's  people,  previously 
professing  and  declarixg  our  faith,  and  change  of  life."  See 
Jones'  Hist,  of  this  people,  Vol.  II.  pp.  49,  50,  70.  2d  Ed. 

To  the  Waldenses  succeeded  the  Mennonites  ;  i.  e.  the  Baptists, 
or  Anabaptists,  as  they  are  sometimes  contemptuously  called,  at  this 
time  an  extensive  body  in  various  nations  on  the  continent  of  Europe. 
Thus,  the  learned  Mr.  Mosheim  says,  "  The  true  origin  of  that  sect 
which  acquired  the  denomination  of  Anabaptists ...  and  derived  that 
of  Mennonites  from  the  famous  man  to  whom  they  owe  the  greatest 
part  of  their  present  felicity,  is  hidden  in  the  depths  of  antiquity  .. . 
The  Mennonites  are  not  entirely  in  error  when  they  boast  of  their 
•descent  from  the  Waldenses,  Petrobrusians,  and  other  ancient  sects, 
who  are  usually  considered  as  witnesses  of  the  truth  in  the  times  of 
general  darkness  and  superstition."  Eccles.  Hist.  Cent.  XVI.  Sect.  III. 
pt.  ii.  ch.  iii.  My  reader  may  judge  from  this  of  the  nature  of  the 
objection  as  to  the  recent  origin  of  Baptist  principles.* 

*  In  reference  to  Great  Britain,  in  particular,  during  the  first  centuries,  it  may 
be  affirmed,  that  from  the  first  introduction  of  Christianity  into  it,  until  Pope  Gre- 
gory (A.  D.  5%,)  sent  over  Austin  to  this  country  with  a  number  of  monks  to  con- 
vert the  people  to  the  Catholic  faith,  we  have  eood  reason  for  believing  that 
believers'  baptism  alone  prevailed  in  this  country";  for  Austin,  findins  differences 
to  cxist  between  his  views  and  the  British  Christians,  called  their  ministers  to 
lather,  an«I  proposed  "Three  things,"  in  order  to  their  having  his  favor  and  pro- 


84  SCRIPTURE    GUIDE    TO    BAPTISM. 

3.  On  the  mode,  it  is  objected  '  That  it  is  more  trouble- 
some, and  inconvenient  than  the  usual  mode  of  sprinkling; 
and  quite  a  cross  to  submit  to  it.' 

Answer.  I  admit  this,  as  certainly  the  feeling  of  human  nature  : 
but,  I  beg  to  inquire,  Is  the  trouble  and  inconvenience  too  great,  and 
the  cross  too  heavy  to  be  borne,  if  I  have  proved  that  Christ  sanctioned 
that  mode  by  his  command  and  his  example  ]  Who,  as  a  Christian, 
if  present  on  the  banks  of  Jordan  when  Christ  was  baptized,  would 
refuse  or  object  to  be  the  next  person  to  be  baptized  after  Christ,  and 
in  the  same  way  ]  And  if  then,  when  the  Holy  Spirit  was  visibly 
descending,  and  the  Father's  voice  was  heard,  you  would  cheerfully 
have  entered  the  streams  of  Jordan,  is  not  the  ordinance  the  same  now, 
equally  binding,  endearing,  and  as  much  under  the  eye  and  the  bless- 
ing of  heaven  ?  Without  doubt :  and  surely  your  Redeemer  has  done 
enough,  and  suffered  enough  for  sinners,  to  entitle  him  to  this  act  of 
obedience  from  them,  supposing  it  does  give  them  a  measure  of  trouble, 
and  inconvenience,  and  a  cross  to  bear  after  him.  Hear  his  own  words, 
— "  He  that  taketh  not  his  cross,  and  folio weth  after  me,  is  not  worthy 
of  me."     Matt.  x.  38. 

4.  But,  it  is  added,  '  The  quantity  of  water  can  matter 
nothing  ;  any  more  than  the  quantity  of  wine  or  bread  in 
the  Lord's  supper.' 

Answer.  This  is  granted,  providing  only  there  be  a  sufficient 
quantity  to  fulfil  Christ's  command.  It  is  not  the  quantity  that  is  con- 
tended for,  but  a  conformity  to  the  pattern  of  Christ ;  and  any  departure 
from  that  pattern  renders  the  act  no  longer  an  act  of  obedience  to  him. 

5.  But,  objects  another,  '  I  have,  I  hope,  received  the 
baptism  of  the  Holy  Ghost,  which  is  the  thing  signified  ; 
and  I  do  not  see  the  necessity  of  submitting  to  this  rite,  as 
it  cannot  take  away  sin,  or  do  me  any  good.' 

Answer.  The  baptism  of  the  Holy  Ghost  is  made,  by  the  apostle 
Peter,  the  very  reason  why  those  that  received  it  should  receive  this 
ordinance- — "  Can  any  man  forbid  water  that  these  should  not  be 
baptized  which  have  received  the  Holy  Ghost  as  well  as  we  !"  (See 
p.  35.)  And  as  to  the  good  the  ordinance  can  do,  and  its  inability  to 
take  away  sin,  I  again  refer  to  him  who  had  no  sin  to  take  away,  and 
needed  no  good  from  religious  services,  yet  travelled  a  long  journey  '  to 
be  baptized,'  and  silenced  every  objection  against  it  by  affirming 
"  Thus  it  becometh  us  to  fulfil  all  righteousness." 

tection.  The  second  of  these  things  was,  "  That  ve  give  Christendome  tc 
children,"  i.  e.  that  they  should  baptize  them:  good  proof  that  they  did  not  do  sc 
before.  And  it  is  known  that  Pope  Gregory,  above  referred  to,  decreed  as  follows 
— "  Let  all  young  children  be  baptized, "as  they  ought  to  be,  according  to  thetradi 
tions  of  the  Fathers."  What  an  evidence  is  this"  of  the  omission  of  infant  bap 
tism,  and  the  kind  of  authority  by  which  it  was  authorized  and  urged !  Sea 
Ivimey's  Hist,  of  the  English  Baptists,  Vol.  I.  pp.  42 — 15. 

The  reader  should  also  be  informed,  that  infant  communion  began  about  the 
same  time  as  infant  baptism,  and  attended  it  till  about  A.  D.  1000.  It  was  admi- 
nistered for  the  same  reason,  i.  e.  on  account  of  its  saving  efficacy.  In  the  East  i« 
is  still  continued. 


SCRIPTURE    GUIDE    TO    BAPTISM.  85 


II.  Reasons  for  the  Baptism  of  Believers  only. 

1.  Because  I  am  quite  sure  that  I  have  plain  Scripture  autho- 
rity for  believers'  baptism ;  but  to  authorize  the  baptism  of  infanta 
not  a  word,  in  inspiration,  is  to  be  found. 

2.  Because  the  baptism  of  believers  is  in  harmony  with  the  doctrines 
of  the  gospel,  and  the  nature  of  Christ's  kingdom,  which  'is  not  of 
this  world,'  but  spiritual,  and  extends  no  further  amongst  men  than 
faith  and  Christian  experience  extend.     John  i.  11 — 13. 

3.  Because  baptism,  being  an  act  of  obedience  to  Christ,  must  have 
Christ's  command,  or  authority ;  the  baptism  of  believers  only  has 
this;  (see  p.  26.)  "Can  that  be  obedience,"  inquires  Mr.  Baxter, 
"  which  hath  no  command  ?  Who  knows  what  will  please  God  but 
himself:  and  has  he  not  told  us  what  he  expects  from  us  V 

4.  Because  the  doctrine  of  infant  baptism,  namely,  '  that  children  by 
it  are  brought  into  the  covenant  of  grace,  which  is  the  covenant  of  re- 
demption, or  '  the  benefits  of  that  covenant  sealed  to  them,'  is  opposed 
to  all  the  leading  doctrines  of  the  gospel,  whether  according  to  the  views 
of  Arminians  or  Calvinists.  What,  in  this  case,  becomes  of  the  doc- 
trine of  God's  Election  ?  of  the  necessity  of  Repentance  ?  of  the  New 
Birth  ?  of  Conversion  ?  of  Faith  in  Christ  1  and  of  Justification 
through  Faith  1  &c.  &c.  All  these  are  superseded  by  baptism,  if  the 
above  doctrine  be  true. 

5.  Because  of  the  dangerous  practical  tendency  of  infant  baptism. 
If  children,  advancing  into  life,  believe  the  above  doctrine,  they  are 
likely  to  rest  satisfied  in  the  '  benefits  sealed,'  and  without  any  further 
concern,  without  faith  or  piety,  live  in  the  hypocrite's  hope,  and  perish 
with  '  a  lie  in  their  right  hand  !' 

6.  Because  infant  baptism  goes  to  unite  the  world  with  the  church  of 
Christ.  Have  not  the  vilest  infidels  in  Christendom  received  '  the  seal 
of  the  covenant,  and  been  grafted  into  the  church,  the  body  of  Christ  V 
How  grossly  absurd  !  How  lamentable,  that  they  should  have  cause 
to  pour  contempt  upon  Christianity  by  the  errors  and  follies  of  its 
professors ! 

7.  Because  I  would  not  have  the  impression  on  my  mind  while  in 
this  life,  or  the  remembrance  at  the  Bar  of  future  Judgment,  that  I  had 
'  reversed'  Christ's  order,  which  is  the  case  in  infant  baptism,  (see  Si- 
meon, p.  25,)  or  altered  the  mode  which  his  wisdom  ordained  ;  pre- 
ferring to  follow  my  Saviour's  plain  and  endeared  example,  and  to  abide 
by  his  sacred  and  authoritative  instructions. 


FINAL  ADDRESS  TO  THE  READER. 

I  will  now  imagine  that  you,  my  reader,  are  convinced  that  I  have 
the  truth  with  me  on  this  subject :  allow  me,  then,  in  behalf  of  Christ, 
to  exhort  you  practically  to  attend  to  this  sacred  institution.     Do  you 

H 


86  SCRIPTURE    GUIDE    TO    BAPTISM. 

ask,  What  Is  prerequisite  to  baptism  P  I  answer,  these  three  things  : 
(1.)  To  see  and  feel  that  you  are  a  sinner,  and  need  the  remission 
of  sins,  Acts  ii.  38.  (2.)  That  you  believe  that  Jesus  is  the  Son  of 
God,  and  rely  on  him  as  your  only  Saviour,  Acts  viii.  37.  (3.)  That 
you  feel  willing  to  forsake  all  ungodliness,  and  to  devote  your  future 
life  to  the  service  and  glory  of  your  Redeemer  ;  willing,  and  not 
ashamed,  to  put  on  Christ,  and  follow  him  to  the  skies.  Rom.  vi.  4 ; 
Gal.  iii.  27. 

If  these  things  are  found  in  you,  and  you  are  convinced  of  the  will 
*f  Christ,  delay  not  doing  his  will.  "  If  ye  love  me,  (said  he,)  keep 
my  commandments."     Do  not  entertain  frivolous  excuses. 

1.  Do  not  say  '  you  are  too  young/  At  twelve  years  of  age  your 
Lord  appeared  in  public,  doing  the  will  of  his  Father ;  if  you  have 
reached  that  age,  it  is  high  time  to  commence  a  life  of  dedication  to 
Christ.  Go,  youthful  reader,  and  follow  the  Lamb  in  the  morning  of 
life.  Who  knows  but  your  sun  may  go  down  at  noon  !  His  promise 
is,  "  They  that  seek  me  early  shall  find  me." 

2.  Do  not  say  '  you  are  too  old.'  If  you  have  far  exceeded  the  age 
above  mentioned,  and  yet  hear  the  Saviour's  voice,  'follow  me,'  you  are 
not  too  old  to  obey  his  endeared  and  binding  commands. 

3.  Do  not  say  '  what  good  can  it  do  you  V  Behold  your  Lord  enter- 
ing the  waters  of  Jordan  !  Are  you  wiser  or  better  than  he  1  Beware 
that  you  reflect  not  on  his  wisdom. 

4.  Does  the  ordinance  appear  a  cross  to  you  1  and  especially  so,  as 
it  is  something  that  does  not  fall  in  with  the  taste  and  fancy  of  the 
world  1  Thank  God  for  that.  Christ  never  intended  his  religion,  or 
his  ordinances,  to  suit  the  fancies  of  unregenerate  men  ;  and  the  more 
objectionable  this  ordinance  is  to  such  persons,  so  much  more  effectual 
is  it  as  a  line  of  demarcation  between  the  world  and  his  church,  as  the 
Lord  Jesus  intended.  And  as  to  the  cross, — do  you  think  it  is  too 
heavy  1  Behold  him  passing  through  the  baptism  of  his  inconceivable 
sufferings  for  you  !  Behold  him  carrying  the  cross  upon  which  he 
was  suspended  for  many  hours ;  and  thereon,  by  his  dying  pains,  work- 
ing out  eternal  redemption  for  you  !  And  will  you,  turning  from 
these  unparalleled  scenes,  say  '  the  cross  of  baptism  is  too  heavy  for 
you  i*     Impossible,  if  you  feel  aright. 

To  bear  his  name— His  cross  to  bear, 

Our  highest  honor  this  ! 
Who  nobly  suffers  now  for  him, 

Shall  reign  with  him  in  bliss. 


THE  PRACTICAL  USES 

OF  THE 

ORDINANCE  OF  BAPTISM. 

Extracts  from  a  Circular  Letter  of  the  Northamptonshire  (Eng- 
land) Baptist  Association. 


That  Christian  baptism  is  properly  administered  only 
by  immersion,  and  to  those  who  make  a  credible  profes- 
sion of  faith  in  Christ,  it  is  no  part  of  our  present  design 
to  prove.  Addressing  ourselves  to  you,  we  shall  take 
each  of  these  particulars  for  granted.  The  sole  object 
to  which  we  now  request  your  attention  is,  the  influence 
of  this  ordinance,  (where  it  produces  its  proper  effects) 
in  promoting  piety  in  individuals,  and  purity  in  the 
church. 

There  is  no  part  of  true  religion  that  is  merely  specu- 
lative: the  whole  is  designed  and  adapted  to  sanctify  the 
soul.  We  may  presume,"  therefore,  that  if  baptism  be 
an  ordinance  of  God,  and  of  perpetual  obligation  in  the 
church,  it  is  of  importance  to  Christian  practice. 

But  it  is  not  on  presumptive  evidence  that  we  wish  to 
rest  the  improvement  of  this  institution,  any  more  than 
the  institution  itself:  neither  snail  we  go  about  to  con- 
nect with  it  acknowledged  duties  by  imaginary  alliances; 
but  shall  confine  ourselves  to  those  uses  of  the  ordinance 
which  are  actually  made,  or  suggested  in  the  New  Tes- 
tament. We  could  address  many  things  to  parents,  and 
things  of  importance  too,  on  bringing  up  their  children 
in  the  nurture  and  admonition  of  the  Lord:  we  could 
also  urge  it  upon  the  children  of  believers,  that  they 
were  cast  upon  the  Lord  from  their  earliest  infancy:  but 
as  we  find  nothing  of  this  kind  in  the  Scriptures  connect' 


2 

ed  with  baptism,  however  important  these  things  would 
be  in  their  place,  they  would  be  altogether  irrelevant 
while  treating  on  this  ordinance. 

Baptism  is  a  Divine  institution  pertaining  to  the  king- 
dom of  the  Messiah,  or  the  gospel  dispensation.  John 
received  it  "from  heaven,"  and  administered  it  to  the 
Jews,  who,  on  his  proclaiming  that  "the  kingdom  of 
heaven  was  at  hand,"  confessed  their  sins.  Jesus  gave 
sanction  to  it  by  his  example;  and,  after  his  resurrection, 
when  all  power  in  heaven  and  earth  was  committed  to 
him,  confirmed,  and  extended  it  to  believers  of  all  na- 
tions. Whatever  circumstantial  differences  there  might 
be,  therefore,  between  the  baptism  of  John  and  that  of 
Christ,  they  were  substantially  the  same.  There  were 
things  in  former  ages  which  bore  a  resemblance  to  it;  as, 
the  salvation  of  Noah  and  his  family  in  the  ark,  the  pas- 
sage of  the  Israelites  through  the  sea,  divers  washings 
or  bathings  prescribed  by  the  Mosaic  ritual,  &c.  but  the 
thing  itself  existed  not,  till  it  was  revealed  to  the  imme- 
diate forerunner  of  Christ. 

The  principal  design  of  it  appears  to  be,  a  solemn  and 
practical  profession  of  the  Christian  religion.  Such  was 
the  baptism  of  John,  who  "said  unto  the  people,  that 
they  should  believe  on  him  who  should  come  after  him; 
that  is,  on  Christ  Jesus."  And  such  was  that  in  the 
times  of  the  apostles.  Paul,  addressing  himself  to  the 
churches  in  Galatia,  who,  after  having  professed  to  be- 
lieve in  Christ,  cleaved  to  the  Mosaic  law  as  a  medium 
of  justification,  thus  speaks:  "The  law  was  our  school- 
master to  bring  us  to  Christ,  that  we  might  be  justified 
by  faith:  but  after  that  faith  is  come,  we  are  no  longer 
under  a  schoolmaster.  For  ye  are  all  the  children  of 
God  by  faith  in  Christ  Jesus.  For  as  many  of  you  as 
have  been  baptized  into  Christ,  have  tut  on  Christ." 
The  allusion  is  to  the  putting  on  of  apparel;  as  when  one 
that  enters  into  the  service  of  a  prince,  puts  on  his  dis- 
tinguishing attire:  and  the  design  of  the  sacred  writer  is 
to  remind  those  of  them  who  had  before  professed  the 
Jewish  religion,  that  by  a  solemn  act  of  their  own  they 
had,  as  it  were,  put  off  Moses,  and  put  on  Christ.  There 
is  a  putting  on  ot  Christ  which  is  internal,  and  consists 
in  relinquishing  the  former  lusts,  and  being  of  the  mind 


of  Christ;  (Romans  xiii.  14.)  but  that  which  is  referred 
to  appears  to  be  an  open  profession  of  his  name,  to  the 
renouncing  of  every  thing  that  stood  in  competition  with 
him.  It  was  therefore  true  of  "as  many  as  had  been 
baptized,"  whether  they  abode  in  the  truth  or  not.  And 
even  their  being  u  the  children  of  God  by  faith  in  Christ 
Jesus,"  seems  to  express  what  they  were  in  profession, 
rather  than  what  they  were  in  fact.  They  had  by  their 
baptism  disowned  all  dependance  on  the  privileges  of 
birth,  and  the  adoption  which  pertained  to  them  as  the 
children  of  Abraham;  declared  their  acquiescence  in  that 
power,  or  privilege,  to  become  the  sons  of  God,  which 
the  gospel  imparts  to  them  that  believe.  The  mention 
of  this  was  perfectly  in  point,  as  it  greatly  heightened 
the  evil  of  their  defection.  The  amount  is,  That  as  many 
as  were  baptized  in  the  primitive  ages  were  voluntary 
agents,  and  submitted  to  this  ordinance  for  the  purpose  of 
making  a  solemn  and  practical  profession  of  the  Chris- 
tian faith.  It  was  their  oath  of  allegiance  to  the  King 
of  Zion;  that  by  which  they  avowed  the  Lord  to  be  their 
God.  Hence  a  rejection  of  it  involved  "  a  rejection  of  the 
counsel  of  God."  (Luke  vii.  30.)  The  sin  of  the  Phari- 
sees and  lawyers  consisted  not  in  their  refusing  to  sub- 
mit to  baptism  as  unbelievers;  but  in  embracing  the 
Messiah,  and  so  putting  on  the  badge  of  his  profession. 
Their  rejection  of  the  sign  was  justly  construed  as  a 
rejection  of  the  thing  signified;  as  when  a  rebel  refuses 
to  take  the  oath  of  allegiance,  it  is  construed  as  a  refusal 
of  submission  and  subjection  to  his  rightful  prince. 

Such,  brethren,  is  the  profession  we  have  made.  We 
have  not  only  declared  in  words,  our  repentance  towards 
God,  and  fafth  towards  our  Lord  Jesus  Christ;  but  have 
said  the  same  things  by  our  baptism.  We  have  solemnly 
surrendered  ourselves  up  to  Christ,  taking  him  to  be  our 
prophet,  priest,  and  king;  engaging  to  receive  his  doc- 
trine, to  rely  on  his  atonement,  and  to  obey  his  laws. 
The  vows  of  God  are  upon  us.  We  have  even  sworn  to 
keep  his  righteous  judgments;  and,  without  violating  the 
oath  of  God,  cannot  go  back.  If  it  be  a  sin  not  to  con- 
fess the  Lord  Jesus,  through  fear  or  shame,  it  is  a  still 
greater  sin  after  we  have  confessed  him,  to  turn  from 
the  holy  commandment 


The  religion  of  Jesus  consists  partly  of  truths  to  be 
believed,  and  partly  of  precepts  to  be  obeyed;  and  the 
ordinance  of  baptism  furnishes  motives  for  a  faithful  ad- 
herence to  both. 

We  have  been  baptized  "  in  tlie  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Spirit;"  and  have  thu9 
practically  avowed  our  belief  in  them.  It  was  at  Jordan 
that  the  Father  bore  witness  to  his  well-beloved  Son,  and 
that  the  Holy  Spirit  descended  upon  him;  hither,  there- 
fore, in  the  early  ages,  men  were  directed  to  repair, 
that  they  might  learn  the  doctrine  of  the  trinity.  If  we 
relinquish  this  doctrine,  we  virtually  relinquish  our  bap- 
tism. Of  this  there  need  not  be  a  more  convincing  proof 
than  the  inclination  which  has  been  discovered  by  those 
who  have  renounced  the  doctrine,  to  disuse  the  form  of 
baptizing  in  the  name  of  the  Sacred  Three. 

We  have  also  professed  by  our  baptism  to  embrace 
that  great  salvation  which  is  accomplished  by  the  united 
influence  of  the  Sacred  Three.  We  have  in  effect  de- 
clared our  acquiescence  in  the  freeness  of  the  Father's 
grace,  in  the  all-sufficient  atonement  of  the  Son,  and  in 
the  sanctifying  influence  of  the  Holy  Spirit:  for  these 
are  the  principal  things  by  which,  in  the  New  Testament 
account  of  the  economy  of  grace,  each  is  distinguished. 
Nor  can  we  renounce  them,  without  virtually  renouncing 
our  baptism. 

The  immersion  of  the  body  in  ivafer,  which  is  a  puri- 
fying element,  contains  a  profession  of  our  faith  in  Christ, 
through  the  shedding  of  whose  blood  we  are  cleansed 
from  all  sin.  Hence,  baptism  in  the  name  of  Christ  is 
said  to  be  "for  the  remission  of  sins."  (Acts  ii.  38.  xxii. 
16.)  Not  that  there  is  any  such  virtue  in  the  element, 
whatever  be  the  quantity;  nor  in  the  ceremony,  though 
of  Divine  appointment:  but  it  contains  a  sign  of  the  way 
in  which  we  must  be  saved.  Sin  is  washed  away  in  bap- 
tism in  the  same  sense  as  Christ's  flesh  is  eaten,  and  his 
blood  drank,  in  the  Lord's  supper;  the  sign,  when  right- 
ly used,  leads  to  the  thing  signified.  Remission  of  sin  is 
ascribed,  by  Peter,  not  properly  to  baptism;  but  to  the 
name  in  which  the  parties  were  to  be  baptized.  Thus 
also  Saul  was  directed  to  "  wash  away  his  sins,  calling 
on  the  name  of  the  Lord."     Nearly  akin  to  this  is  the 


idea  conveyed  to  us  in  the  first  epistle  of  Peter:  "The 
long-suffering  of  God  waited  in  the  days  of  Noah,  while 

the  ark  was  preparing,  wherein  few,  that  is,  eight  souls, 
were  saved  by  water.  The  like  figure  whereunto  baptism 
doth  noiv  save  us,  (not  the  putting  away  of  the  lilth  of 
the  flesh,  but  the  answer  of  a  good  conscience  towards 
God)  by  the  resurrection  of  Jesus  Christ."  (1  Peter  iii. 
20,  21.)  The  salvation  of  Noah  and  his  family  by  the 
ark  was  a  figure  of  our  salvation  by  the  death  and  resur- 
rection of  Jesus  Christ.  The  ark  for  a  time  was  sur- 
rounded, as  it  were,  with  waters  from  above,  and  from 
beneath:  but  it  survived  its  trial,  and  those  who  were  in 
it  were  at  length  brought  safe  to  land.  Christ  also  for 
a  time  sustained  the  deluge  of  wrath  due  to  our  sins;  but 
survived  the  trial,  rising  triumphantly  from  the  dead, 
and  thereby  saved  us  from  everlasting  death.  Of  this 
great  transaction  baptism  is  a  like  figure.  It  is  another 
sign  of  the  same  thing.  The  resemblance  of  baptism  by 
immersion  to  the  death  and  resurrection  of  Christ,  and 
the  suitableness  of  one  to  signify  our  faith  in  the  other, 
are  manifest.  It  is  thus  that  baptism  doth  now  save  us . 
not  as  putting  away  the  filth  of  the  flesh;  (for  all  the  vir- 
tue contained  in  the  ordinance  itself  is  "the  answer  of  a 
good  conscience  toward  God")  but  as  affording  a  sign  of 
our  salvation  by  the  victorious  resurrection  of  our  Lord 
Jesus  Christ. 

And  as  we  are  taught  by  our  baptism  to  adhere  to  the 
doctrine  of  God  our  Saviour,  so  we  are  furnished  with 
motives  to  adorn  it  by  a  holy  conversation.  Thus  it  is 
introduced  in  the  epistles  to  the  Romans  and  Colossians 
as  a  sign  of  our  being  dead,  and  buried,  to  the  principles 
and  pursuits  of  the  present  world:  and,  by  faith  in  Christ, 
raised  as  into  a  new  world.  (Romans  vi.  5 — 12.  Col. 
ii.  12.)  The  death  of  Christ  is  emphatically  mentioned 
.  as  that  into  which  we  are  baptized — M  Know  ye  not,  that 
so  many  of  us  as  were  baptized  into  Jesus  Christ,  were 
baptized  into  his  death  ?  Therefore,  we  are  buried  with 
him  by  baptism  into  death  ;  that  like  as  Christ  died,  and 
was  raised  up  from  the  dead  by  the  glory  of  the  Father, 
even  so  we  also  should  walk  in  newness  of  life."  Christ's 
dying  for  sin  afforded  a  most  powerful  motive  for  our 
dying  to  it;  and  the  immersion  of  the  body  in  baptism, 


being  "  in  the  likeness"  of  the  former,  furnishes  an  ad- 
ditional motive  to  the  latter. 

The  leading  idea  suggested  by  a  death  and  burial 
seems  to  be  that  of  separation  from  the  world.  There  is 
no  greater  line  of  separation  than  that  which  is  drawn 
between  the  dead  and  the  living.  The  dead  know  not 
any  thing;  and  have  no  portion  in  all  that  is  done  under 
the  sun.  Such  is  the  line  which  is  drawn  by  the  faith 
of  the  operation  of  God,  between  the  world  renewed  and 
the  world  depraved;  of  which,  baptism  is  the  appointed 
sign.  If,  after  this,  we  are  found  among  evil  doers,  we 
may  well  be  considered  and  shunned  as  a  kind  of  appa- 
ritions, which  have  no  proper  concern  in  the  affairs  of 
mortals. 

The  apostle  applied  this  reasoning  against  a  conformi- 
ty to  abrogated  ceremonies.  "  If  ye  be  dead  with  Christ 
from  the  rudiments  of  the  world,  why,  as  though  living 
in  the  world,  are  ye  subject  to  ordinances?"  (Col.  ii. 
20.)  The  same  reasoning  is  applicable  to  other  things. 
If  we  be  dead  with  Christ,  why,  as  though  living,  are 
we  subject  to  the  lusts  of  the  flesh,  the  lust  of  the  eye, 
and  the  pride  of  life,  which  are  of  the  world?  Why  are 
any  of  us  conformed  to  this  world;  and  not  rather  trans- 
formed by  the  renewing  of  our  minds?  If  we  be  dead, 
and  our  life  be  hid  with  Christ  in  God;  why  are  not  our 
affections  set  on  things  above,  and  not  on  things  on  the 
earth?  We  cannot  but  express  our  concern,  that  persons 
professing  godliness  should  be  carried  awav  by  the  course 
of  this  world,  as  many  are;  meanly  imitating  the  ungod- 
ly; whose  conduct  they  ought  rather  to  reprove.  Such 
imitation,  so  far  as  it  operates,  contains  a  virtual  re- 
nunciation of  our  baptism.  The  ideas  of  baptism  and  a 
separation  from  the  world,  whether  connected  by  us  or 
not,  are  strongly  associated  in  the  minds  of  men  in  ge- 
neral. After  this,  we  cannot  unite  with  them  in  evil, 
without  drawing  upon  ourselves  their  most  pointed  cen- 
sures. They  may  labour  to  seduce  us  for  the  sake  of 
comforting  themselves;  and  while  accomplishing  their 
purpose  may  suppress  their  private  thoughts  of  us,  and 
even  compliment  us  for  our  liberality:  but  if  we  comply, 
their  pretended  esteem  will  be  turned  into  reproach. 
Nor  ought  we  to  consider  this  as  an  evil;  but  rather  as  a 


mercy.  God  hath  hereby  set  a  hedge  about  us,  which 
tends  more  than  a  little  to  preserve  us  from  temptation. 
If  any  think  otherwise,  and  feel  uneasy  that  they  cannot 
act  like  other  men,  without  drawing  upon  themselves 
the  censures  of  mankind,  it  is  a  dark  sign  that  their 
hearts  are  not  right  in  the  sight  of  God. 

Nor  is  this  ordinance  adapted  merely  to  separate  be- 
tween believers  and  unbelievers,  individually  consider- 
ed: its  design  is  also  to  draw  a  line  of  distinction  between 
the  kingdo?n  of  Christ,  and  the  kingdom  of  Satan.  What- 
ever may  be  said  of  baptism,  as  it  is  now  generally  un- 
derstood and  practised,  and  of  the  personal  religion  of 
those  who  practise  it,  it  was  originally  appointed  to  be 
the  boundary  of  visible  Christianity.  This  is  a  principle, 
which,  if  properly  acted  upon,  would  go  far  to  prevent 
the  confounding  of  the  church  and  the  world  ;  and 
which,  consequently,  tends  more  than  any  thing  of  the 
kind  to  counteract  ecclesiastical  degeneracy  and  corrup- 
tion. Had  the  Christian  church  in  all  ages  admitted 
none  to  baptism,  from  whomsoever  descended,  but  those 
who  professed  to  repent  and  believe  the  gospel,  it  is 
scarcely  conceivable  that  any  others  would  have  been 
admitted  to  the  Lord's  supper:  and  if  so,  a  stream  of 
corruption  which  has  actually  deluged  it  with  antichris- 
tianism,  would  have  been  diverted  at  the  spring-head. 
The  church  might  indeed  have  been  corrupted  from  other 
causes,  but  these  would  have  been  merely  accidental. 
Hypocrites  and  formalists  might  have  imposed  themselves 
upon  it,  as  they  did  in  some  degree  in  the  apostolic  age; 
but  they  would  have  been  intruders.  Whatever  of  this 
kind  might  have  existed,  believers  could  not  have  been 
constitutionally  joked  together  with  unbelievers.  The  car- 
nal descendants  of  godly  people  could  not  have  claimed 
a  place  in  Christ's  visible  kingdom.  The  church  could 
not  have  become  national,  embracing  as  its  children  all 
who  are  born  in  a  Christianized  country,  without  any 
profession  of  personal  religion.  Princes  and  nobles,  it* 
worthy,  would  have  been  received  into  its  communion  a9 
brethren;  but  not  as  rulers  or  patrons:  and  if  unworthy, 
refused;  even  though  an  exposure  to  persecution  had 
been  the  consequence — But  if  persons  be  admitted  to 
baptism  without  any  profession  of  personal  religion,  or 


upon  the  profession  of  others  on  their  behalf,  their  ad- 
mission to  the  Lord's  supper  will  in  most  cases  follow  as 
a  matter  of  course.  Indeed  it  ought  to  follow:  for  though 
amongst  evangelical  dissenters  these  things  are  separated, 
yet  from  the  beginning  it  was  not  so.  Neither  scripture 
nor  the  practice  of  the  ancient  churches  affords  a  single 
example  of  a  baptized  person,  unless  his  conduct  was 
grossly  immoral,  being  ineligible  to  communion  And 
if  all  who  are  now  baptized,  be  admitted  to  the  supper, 
the  line  of  separation  will  be  broken ;  the  church  will  be 
no  longer  iS  a  garden  enclosed:"  but  an  open  wilderness, 
where  every  beast  of  prey  can  range  at  pleasure.  Thus, 
indeed,  it  was  foretold  it  should  be.  The  writer  of  the 
Apocalypse,  describing  the  corruptions  which  should 
prevail  in  the  visible  church  during  the  twelve  hundred 
and  sixty  years'  reign  of  antichrist,  represents  it  under 
the  form  of  the  outer  court  of  the  temple  being  left  out 
of  the  measurement  as  profane,  and  given  to  the  Gentiles 
to  be  trodden  under  foot,  in  like  manner  as  the  holy 
place  and  holy  city  had  been  trodden  down  by  the  hea- 
then, in  the  time  of  Antiochus. 

As  the  principle  of  believers'  baptism,  properly  acted 
upon,  would  prevent  the  admission  of  all  unconverted 
characters,  except  hypocrites  and  self-deceivers,  so  it 
would  have  its  influence  in  repelling  them.  The  habits 
of  some  hypocritical  characters,  it  is  true,  would  render 
it  an  easy  thing  to  overleap  this  boundary;  but  it  is  equal- 
ly true,  that,  to  others,  it  would  be  an  effectual  bar. 
There  are  not  a  few  in  the  religious  world,  who  would 
like  well  to  be  members  of  a  Christian  church,  especial- 
ly where  the  pastor  is  a  man  of  respectability,  provided 
tliey  could  be  admitted  without  drawing  upon  themselves 
the  laugh  of  the  irreligious.  There  is  reason  to  believe, 
that  many  persons  of  genteel  connexions,  who  wish  to 
be  thought  religious,  and  whose  consciences  approve  of 
believers'  baptism,  are  withheld  by  this  kind  of  shame 
from  offering  themselves  to  our  churches.  An  ordinance 
which  thus  operates,  possesses  a  mark  of  its  pertaining 
to  that  kingdom  which  is  "not  of  this  world,"  and  into 
which  it  is  "  hard  for  a  rich  man  to  enter. " 

As  the  leading  idea  suggested  by  a  death  and  burial 
is  that  of  separation  irom  the  world,  so  the  principal 


thing  denoted  by  a  resurrection  is  an  entrance  into  a 
new  state  of  being.  Such  is  that  "  newness  of  life,"  of 
which  the  emersion  of  the  body  from  the  waters  of  bap  ■ 
tism  is  a  sign,  and  to  which  it  furnishes  an  important 
motive.  The  religion  of  Jesus  does  not  consist  in  mere 
negatives.  It  is  not  enough  that  we  be  dead  to  the 
world:  we  must  be  alive  to  God.  "With  real  Christians, 
old  things  are  passed  away?  and  all  things  are  become 
new.  Unless  our  baptism,  therefore,  be  merely  a  sign, 
or  an  unmeaning  ceremony,  our  hopes,  fears,  sorrows, 
joys,  companions,  principles,  and  pursuits  are  opposite 
to  those  of  this  world.  Even  a  partial  return  to  it  is 
inconsistent  with  our  baptismal  vows.  If  those  who  pro- 
fess to  be  dead  to  the  world  cannot  walk  in  the  course 
of  it,  without  being  considered  and  shunned  as  a  kind  of 
apparitions;  those  who  are  alive  from  the  dead  cannot 
return,  without  resembling  a  living  character  who  should 
take  up  his  abode  in  a  sepulchre. 

A  few  general  reflections  will  conclude  this  epistle. 

The  baptism  of  a  number  of  serious  Christians  is  an 
interesting  and  impressive  spectacle.  Often  on  such 
solemn  occasions,  have  we  witnessed  the  falling  tear; 
not  only  from  the  parties  baptized,  and  others  immedi- 
ately connected  with  them,  but  from  indifferent  specta- 
tors. We  could  appeal  to  the  consciences  of  many  se- 
rious Christians,  whether  they  did  not  receive  their  first 
convictions  of  the  reality  of  religion  at  such  opportuni- 
ties ?  We  could  appeal  to  all  of  you  who  have  been  in 
the  habit  of  attending  the  administration  of  this  ordi- 
nance, whether  it  has  not  frequently  furnished  you  with 
the  most  solemn  and  tender  reflections?  Has  not  the 
sight  of  a  number  of  young  Christians,  offering  them- 
selves willingly  to  the  Lord,  touched  the  secret  springs 
of  holy  sensibility?  Yes:  you  have  been  reminded  by  it 
of  your  own  solemn  engagements,  and  led  to  inquire  in 
what  manner  they  have  been  fulfilled.  You  have  re- 
membered the  days  of  your  espousals,  when  you  first 
went  after  your  Saviour,  as  in  the  wilderness,  and  have 
been  sweetly  impelled  to  renew  the  solemn  surrender. 
Nor  have  your  reflections  been  confined  to  yourselves: 
you  have  considered  these  new  accessions  to  the  church 
of  God  as  supplying  the  place  of  others  that  were  taken 


10 

away,  and  as  fulfilling  the  promise,  "  Instead  of  thy 
fathers,  shall  be  thy  children."  Thus,  when  the  rank's 
of  an  army  in  a  besieged  city  are  thinned  by  repeated 
engagements,  and  the  hearts  of  survivors  are  ready  to 
faint,  a  reinforcement  arrives:  a  body  of  new  compani- 
ons throw  themselves  in  to  its  relief,  and  inspire  them 
with  new  vigour. 

Further:  If  the  foregoing  remarks  be  just,  the  impor- 
tance of  believers'  baptism  must  appear  in  a  very  differ- 
ent light,  from  that  in  which  some  have  represented  it. 
If  the  ordinary  acknowledgments  of  many  who  live  in 
the  neglect  of  this  ordinance,  and  disapprove  of  the  zeal 
of  others  who  submit  to  it,  may  be  considered  as  ex- 
pressive of  their  principles,  their  conduct  is  not  owing 
to  a  solid  conviction,  arising  from  impartial  inquiry  ac- 
companied with  prayer,  that  it  is  unscriptural,  or  that 
they  have  already  been  baptized  according  to  the  insti- 
tution of  Christ;  but  to  a  notion  that  it  is  of  little  or  no 
account.  If  it  be  of  little  or  no  account  to  bind  ourselves 
to  the  Lord,  in  the  way.  of  his  own  prescribing;  to  con- 
fess his  name  before  men;  to  avow  our  being  dead  to  the 
world,  and  alive  to  him;  to  preserve  the  church  from 
being  constitutionally  corrupted,  and  yoked  together 
with  unbelievers;  to  obey  his  commandments  who  saith, 
u  Repent  and  be  baptized,  every  one  of  you :"  and  to 
follow  his  example  who  yielded  obedience  to  this  insti- 
tute, saying,  "Thus  it  becometh  us  to  fulfil  all  righte- 
ousness"— then  may  this  excuse  be  admitted.  But 
if  these  things  be  important,  then  is  believers'  baptism 
important;  and  all  attempts  to  depreciate  it  are  offensive 
in  the  sight  of  him  who  is  the  Lord  and  Lawgiver  of 
Zion. 

Finally,  brethren,  it  becomes  us  to  beware  lest  that 
which  is  good  in  itself  should,  through  the  corruption  of 
our  nature,  become  an  occasion  of  evil.  There  is  per- 
haps no  temptation  more  common  among  religious  peo- 
ple, than  to  think  too  highly  of  themselves  on  account  of 
their  advantages.  Where  such  a  spirit  is  cherished, 
baptism  may  become  an  idol,  and  the  table  of  the  Lord 
itself  a  snare.  It  is  more  than  possible  that  some  may  so 
value  themselves  on  account  of  their  baptism,  as  to  make 
it  a  substitute  for  a  life  of  holiness  and  universal  righte- 


11 

ousness.  It  appears  that  some  amongst  the  Corinthians 
approached  too  near,  at  least,  to  this  spirit.  They  had 
been  baptized, — they  had  eaten  and  drank  at  the  table  of 
the  Lord, — yet  they  trifled  with  idolatry,  and  worldly 
lusts.  *;  I  would  not  that  ye  should  be  ignorant  (saith 
Paul)  how  all  our  fathers  were  under  the  cloud,  and  all 
passed  through  the  sea,  and  were  all  baptized  unto  Mo- 
ses in  the  cloud  and  in  the  sea:  and  did  all  eat  the  same 
spiritual  meat,  and  did  all  drink  the  same  spiritual  drink; 
for  they  drank  of  that  spiritual  rock  which  followed 
them,  and  that  rock  was  Christ.  But  with  many  of  them 
God  was  not  well  pleased;  for  they  were  overmrown  in 
the  wilderness. — These  things  were  our  examples. — - 
Wherefore  let  him  that  thinketh  he  stand^-th  cake  heed 
lest  he  fall!"  (1  Cor.  x.)  As  if  he  had  said,  'Are  you 
members  of  a  community  which  hath  the  promised  pre- 
sence of  Christ?  Our  fathers  also  were  under  the  cloud. 
Hath  God  interposed  in  your  favour?  Thty  passed 
through  the  sea,  as  on  dry  land.  Have  you  been  baptiz- 
ed? So  where  they.  They  descended  in  a  body  into  the 
sea;  were  buried,  as  it  were,  by  the  cloud  above  them, 
and  the  waters  on  each  hand  of  them;  and  alterwards 
ascended  on  the  other  side.  Have  you  been  admitted  to 
the  holy  supper?  They  also  ate  of  that  food,  and  drank 
of  that  stream,  the  spiritual  intent  of  which  was  much 
the  same.  Yet  all  this  afforded  them  no  security,  when 
they  provoked  the  Divine  jealousy.  Notwithstanding 
these  privileges  they  fell,  and  were  destroyed  of  the  de- 
stroyer. These  things  are  recorded  for  our  admonition.' 
— Of  what  a-ccount  then  will  our  baptism  be  to  us,  if  in- 
stead of  being  dead  to  the  world  and  alive  to  God,  we  be 
the  reverse?  Will  baptism  save  us?  No:  it  will  bear 
witness  against  us! 

And  though  we  may  not  fall  into  so  fatal  an  error,  as 
to  substitute  baptism  in  the  place  of  holiness,  righteous- 
ness, and  godliness;  yet  if  we  cherish  a  fond  conceit  of 
ourselves,  magnifying  our  advantages,  to  the  neglect  of  a 
spirit  of  humble  watchfulness;  our  baptism,  instead  of 
aiding  us,  will  become  a  snare.  We  do  not  always  act  up 
to  our  advantages.  It  is  very  possible  that  Christians 
who  are  behind  us  in  this  particular,  may,  notwithstand- 
ing, be  before  us  in   their   general    character.      It  were 


12 

vain  and  foolish  to  imagine,  that  our  possessing  the  truth 
in  one  instance,  will  secure  us  from  error  in  every  other , 
or  that  our  fulfilling  this  command  of  Christ,  however 
important,  will  ensure  a  course  of  universal  obedience. 

Let  us  never  forget  that,  however  adapted  this  or  that 
ordinance,  form,  or  mode  of  church  government,  maybe 
to  promote  our  spiritual  interests,  yet  if  we  rest  in  the 
means,  they  will  deceive  us$  or  rather,  we  shall  deceive 
ourselves.  It  is  the  presence  of  Christ  only  that  can  keep 
us  alive,  either  as  individuals,  or  as  churches.  While, 
therefore,  we  recommend  the  means  which  he  hath  pre- 
scribed, we  devoutly  add,  with  the  apostle,  "  The  grace 
of  our  Lord  Jesus  Christ,  and  the  love  of  God,  and  the 
communion  of  the  Holy  Ghost,  be  with  you  all!"  Amen, 


TERMS  OF  COMMUNION. 

Circular  Letter  of  the  Hudson  River  Association,  1824, 


Dearly  Beloved  Brethren, — In  accordance  with  a 
resolution  passed  at  our  last  annual  meeting,  "the 
terms  of  communion,"  will  claim  your  attention,  as 
the  subject  of  our  present  circular  address.  It  is  to  be 
regretted  that  the  signs  of  the  times  saould  ever  indicate 
the  expediency  of  presenting  this  subject  to  jour  consi- 
deration, in  a  controversial  shape;  but  since  necessity  is 
laid  upon  us,  we  desire  to  enter  upon  its  investigation 
with  all  that  alacrity  which  the  love  of  revealed  truth, 
and  supreme  regard  for  Zion's  King,  and  unyielding  at- 
tachment to  the  order  of  his  house,  are  calculated  to  in- 
spire. 

The  phrase  "communion,"  or  "fellowship,"  is  used 
in  different  senses  in  the  sacred  writings.  It  frequently 
denotes  that  holy  enjoyment  of  the  divine  presence,  and 
that  soul-comforting  participation  of  the  Redeemer's  ful- 
ness, which  it  is  the  privilege  of  believers  to  realize. 
The  saints  are  joined  to  the  Lord  by  one  Spirit;  they 
draw  water  out  of  the  wells  of  salvation;  God  is  their 
dwelling-place  in  all  generations  ;  and  it  is  therefore  said, 
truly  their  fellowship  is  with  the  Father,  and  with  Ins 
Son  Jesus  Christ.  This  fellowship  does  not  necessarily 
stand  connected  with  church  government  or  relationship; 
it  is  neither  confined  to  time  nor  place,  nor  does  it  bend 
to  the  control  of  earthly  circumstances.  It  is  felt  by- 
Jacob  with  a  stone  for  his  pillow;  it  drives  away  the  fears 
and  pains  of  the  thief  upon  the  cross:  it  cheers  the  hearts 
of  Paul  and  Silas,  though  beaten  with  many  stripes  and 
thrust  into  the  inner  prison;  and  it  converts  the  desolate 
Isle  of  Patmos  into  a  paradise  of  heavenly  raptuie.   The 


terms  of  this  communion,  all  centre  in  the  rich  and  dis- 
tinguishing grace  of  God. 

The  expression  is  sometimes  used  in  a  large  and  com- 
prehensive sense,  to  describe  that  fraternal  affection 
and  spiritual  intercourse,  which  all  those  who  love  oui 
Lord  Jesus  in  sincerity  and  truth,  may  righteously 
maintain  with  each  other.  Individuals  attached  to  the 
different  denominations  of  Episcopalians,  Presbyterians, 
Roman  Catholics,  Quakers,  &c.  may  have  good  reason 
to  entertain  a  favourable  opinion  of  each  other's  Chris- 
tian exercises;  they  mav  unite  their  efforts  to  multiply 
and  distribute  copies  of  the  Bible,  and  send  the  gospel 
of  salvation  to  the  uttermost  parts  of  the  earth;  they  may 
take  sweet  counsel  together,  and  be  mutual  helpers  of 
each  others'  joy;  a^d  their  communion  will  be  propor- 
tioned to  the  evidence  which  the  parties  furnish,  of  main- 
taining a  close  walk  with  God.  If  tee  walk  in  the  light 
as  he  is  in  the  light,  we  have  fellowship  one  with  another 
But  as  this  felloivship  in  the  Gospel  is  enjoyed  by  indi 
viduai  believers  who  never  unite  with  a  particular  church; 
as  it  exists  in  different  degrees,  according  to  the  strength 
of  their  confidence  that  God  has  begun  a  good  work  in 
the  heart,  without  any  reference  to  the  ordinances  or 
regulations  of  his  house,  it  is  an  entirely  different  thing 
from  church  fellowship,  and  is  by  no  means  to  be  con- 
founded therewith. 

In  modern  phraseology  the  word  "  Communion,"  is 
employed,  by  common  consent,  as  expressive  of  that 
fellowship  which  experimental  Christians  have  with  the 
Saviour  of  signers,  and  with  one  another,  in  the  ordi- 
nance of  the  Lord's  supper;  and  this  use  of  the  phrase 
seems  to  be  justified  by  the  Apostle's  language,  1  Cor. 
x.  16,  The  cup  of  blessing  which  we  bless,  is  it  not  the 
communion  of  the  blood  of  Christ  ?  The  bread  which  we 
break,  is  it  not  the  communion  of  the  body  of  Christ  / 
The  single  point,  therefore,  which  we  have  now  befoie 
us  is,  to  answer  the  inquiry,  What  are  the  indispensable 
terms  of  this  communion?  or,  in  other  words,  what  pre- 
requisites of  admission  to  the  Lord's  supper  are  marked 
out,  in  the  New  Testament,  for  the  observance  of  the 
chuiches  of  Christ  to  the  end  of  the  world?  To  this  in- 
quiry we  reply,  regeneration,  baptism,  and  a  conversation 


3 

such  as  becometh  the  Gospel  of  Christ ;  and  in  proof  of  the 
correctness  of  this  reply,  we  appeal  to  the  law  and  to  the 
testimony. 

The  children  of  God  are  bound  to  give  thanks  always 
to  tneir  Heavenly  Fatl-.er,  because  he  hath  from  the  be- 
ginning chosen  them  to  salvation,  through  sanctification 
of  the  Spirit,  and  belief  of  the  truth,  whereunto  they  are 
called  by  the  Gospel;  and  then,  as  lively  stones,  are  built 
up  a  spiritual  house,  a  holy  priesthood,  to  offer  up  spiri- 
tiuii  sacrifices  acceptable  to  God  by  Jesus  Christ ;  and  to 
manifest  their  attachment  to  the  laics,  doctrines,  and  or- 
dinances, once  delivered  to  the  saints.  The  primitive 
churches,  constituted  under  the  immediate  direction  of 
the  inspired  apostles,  were  composed  of  self-condemned 
sinners,  who  were  by  nature  children  of  wrath  even  as 
others;  but  being  pricked  in  their  hearts  and  quickened 
by  the  Spirit  of  God,  fled  for  refuge  to  the  hope  set  be- 
fore them  in  the  GospeL  They  believed  the  testimony 
given  of  God's  dear  Son,  and  having  gladly  received  the 
truth,  were  baptized  both  men  and  ivomen.  To  the  first 
Gospel  church  in  Jerusalem  it  is  sa*id,  the  Lord  added 
daily  such  as  should  be  saved,  and  they  continued  stead- 
fastly in  the  Apostles'  doctrine  and  fellowship,  and  in 
breaking  of  bread,  and  in  prayers.  The  church  at  Co- 
rinth consisted  of  those  who  were  sanctified  in  Christ 
Jesus,  called  to  be  saints,  and  who  called  upon  the  name 
of  Jesus  Christ  our  Lord.  The  members  of  the  church 
at  Colosse,  had  put  off  the  old  man  with  his  deeds,  and 
put  on  the  new  man,  which  is  renewed  in  knowledge  after 
the  image  of  him  that  created  him :  and  the  brethren  at 
Rome,  were  the  called  of  Jesus  Christ,  beloved  of  God, 
called  to  be  saints.  Now  if  these  apostolic  churches  were 
erected  upon  correct  principles,  (and  who  so  contuma- 
cious or  schismatic  as  to  deny  it?)  thev  are  certainly  to 
us  infallible  guides,  and  present  us  with  a  perfect  pat- 
tern. If  they  received  only  such  as  professed  to  be  born 
of  God,  and  gave  evidence  that  they  were  begotten  again 
to  a  lively  hope,  by  the  resurrection  of  Jesus  Christ  from 
the  dead,  we  should  imitate  their  example;  and  if  there 
come  any  unto  us  and  bring  not  this  doctrine,  we  are 
commanded  not  to  receive  him  into  our  house,  neither  bid 
him  God  speed;  for  he  that  biddeth  him  God  speed;  that 


is,Tie  that  welcomcth  to  the  privileges  of  the  church,  him 
thai  abideth  not  in  the  doctrine  of  Christ,  is  partaker  of 
his  evil  deeds.  It  is  therefore  an  established  principle 
in  Baptist  churches  to  require  of  all  candidates  for  ad- 
mission, a  declaration  of  what  God  hath  done  for  their 
souls;  and  when  satisfactory  evidence  of  a  change  of 
heart  is  exhibited,  theirs/  scriptural  term  of  communion, 
is  elicited  by  the  church.  Should  this  fundamental  prin- 
ciple ever  be  abandoned,  we  hesitate  not  to  say,  the  tine 
gold  will  become  dim,  the  glory  will  depart  from  us, 
and  the  vengeance  of  Him  who  walketh  in  the  midst  of 
the  golden  candlesticks  may  be  justly  apprehended. 

That  Baptism  is  a  "  Term  of  Communion,"  is  mani- 
fest from  the  design  and  order  of  that  ordinance,  as  well 
as  from  the  uniform  practice  of  the  apostles. 

It  is  the  design  of  Baptism,  among  other  important 
particulars,  to  exhibit  the  existence  of  a  new  relation- 
ship, and  to  declare  to  all  around,  the  interesting  fact, 
that  the  individual  baptized  has  come  out  from  the  world, 
and  enlisted  under  the  banner  of  Christ.  In  this  view 
of  the  subject,  it  is  not  merely  the  answer  of  a  good 
conscience  towards  God,  but  it  is  also  a  grateful  and 
public  recognition  of  that  grand  line  of  distinction  which 
the  Redeemer  has  established  between  the  kingdom  oj 
darkness,  and  that  kingdom  which  is  not  of  this  world. 
For  as  many  as  have  been  baptized  into  Christ,  have  put 
on  Christ.  Gal.  iii.  17.  Therefore  we  are  buried  with 
him  by  baptism  into  death,  that  like  as  Christ  vjas  raised 
up  from  the  dead  by  the  glory  of  the  Father,  even  so  we 
also  should  walk  in  newness  of  life.  Rom.  vi.  4.  As  i( 
is  evident  that  a  man  must  enter  into  the  kingdom,  be- 
fore he  can  be  entitled  to  the  immunities  of  a  subject; 
that  he  must  be  received  into  the  fellowship  of  a  parti- 
cular church,  before  he  can  enjoy  the  privilr-cres  of  that 
church;  even  so,  it  is  equally  plain,  that  Baptism,  upon 
profession  of  faith  in  the  Messiah,  must  remain  an  in- 
dispensable term  of  communion,  until  it  can  be  proved 
that  unbaptized  persons  wrere  added  to  the  churches 
planted  by  the  apostles  in  different  paL'ts  of  the  world. 
And  this  will  appear  yet  more  abundantly  if  we  consi- 
der,— 

7'he  order  which  is  uniformly  observed  in  the  New 


Testament,  with  reference  to  Baptism  and  tlie  Lord's 
Supper.  When  the  Great  Head  of  the  church  sent  forth 
his  ministering  servants  to  build  up  his  kingdc-.n  in  our 
ruined  world,  he  gave  them  commission  in  the  following 
words  : — Go  ye  therefore  and  teach  all  nations,  baptizing 
them  in  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost, — teaching  them  to  observe  all  things 
whatsoever  I  have  commanded  you.  This  language  is 
lucid  and  definite.  It  directed  them  first  to  teach,  or, 
as  it  is  elsewhere  expressed,  to  preach  the  Gospel  to  every 
creature.  "When  the  word  preached  was  accompanied 
by  an  unction  from  the  Holy  One,  men  were  made  wise 
unto  salvation;  they  were  effectually  taught;  they  icere 
made  disciples;  and  then,  and  not  till  then,  were  the 
apostles  commanded  to  baptize  them.  After  this,  they 
were  to  instruct  them  to  observe  all  things  enjoined  up- 
on them  by  the  Saviour;  and  among  the  all  things,  who 
dare  deny  to  the  Lord's  supper  a  place?  Since  the  Re- 
deemer has  sufficient  wisdom  to  devise  the  most  suitable 
ordinances,  either  for  the  comfort  of  his  people,  or  as  a 
test  of  their  obedience;  and  since  all  power  is  given  him 
to  make  laws  in  Zion,  and  fix  the  order  of  their  observ- 
ance ;  to  his  authority  all  Christians  should  certainly 
submit.  But  it  is  plain  that  baptism  must  precede  the 
communion,  not  only  because  the  Lord  Christ  hath  so 
decreed,  but  because  this  order  is  necessary  in  the  very 
nature  of  things,  if  there  be  an  adaptation  of  the  sign  to 
the  thing  signified.  We  must  first  be  made  alive,  before 
we  need  bread  to  sustain  life;  and  in  like  manner,  the 
ordinance  which  shadows  forth  the  washing  of  regenera- 
tion and  the  renewing  of  the  Holy  Ghost,  must  of  neces- 
sity, go  before  that  which  holds  out  to  us  in  a  figure  the 
bread  which  came  down  from  heaven,  whereof  if  a  man 
eat,  he  shall  live  for  ever.  That  this  statement  is  cor- 
rect, we  most  assuredly  gather  from  the  unvarying  prac- 
tice ot  the  Apostles  themselves. 

The  preaching  of  Peter,  upon  a  certain  notable  occa- 
sion, produced  such  an  astonishing  effect  that  thousnnds 
cried  out.  Men  and  brethren  what  shall  we  do  to  be  saved? 
The  preacher  promptly  replies,  Repent  and  be  baptized  in 
the  name  of  Jesus  Christ,  for  the  remissior  of  sins.  What 
follows?  They  that  gladly  received  the  tvo*d  were  bap- 
2G 


tizud.  After  baptism  they  were  added  to  the  church  in 
Jerusalem,  and  then,  participated  in  the  communion,  or 
the  breaking  of  bread. 

The  conduct  of  Paul  was  precisely  similar  to  that  of 
his  brother  Peter.  He  came  to  Corinth,  and  taught  the 
word  of  God  among  its  inhabitants.  Many  of  the  Co- 
rinthians hearing,  believed  and  tvere  baptized.  These 
baptized  believers  were  then  constituted  into  a  gospel 
church,  and  kept  the  ordinance  of  the  Lord's  Supper  as 
delivered  to  them  by  the  Apostle.  Acts  xviii.  1  Cor.  ii.  2. 
If  therefore,  the  uniform  practice  of  the  Apostles  justly 
challenges  our  imitation,  we  must  inviolably  adhere  to 
the  order  which  they  have  established. 

The  last  term  of  church  communion  we  have  named, 
is  a  godly  walk  and  conversation  ;  and  this  position  is 
easily  maintained,  both  upon  the  principles  of  reason  and 
revelation.  The  children  of  God  are  holy  brethren :  a 
royal  priesthood — a  peculiar  people,  zealous  of  good 
works.  This  description  of  them  is  given  by  one  who 
cannot  err;  and  it  woild  certainly  be  incongruous  and 
unnatural  for  such  persons  to  be  unequally  yoked  together 
ivith  unbelievers.  How  can  two  tvalk  together  except  they 
be  agreed?  What  communion  hath  light  with  darkness, 
and  what  fellowship  hath  Christ  witlCBelial?  are  ques- 
tions which  need  no  comment; — they  answer  themselves. 
In  extending  the  right  hand  of  fellowship,  therefore,  a 
church  must  be  satisfied  that  the  individual  soliciting 
admission  has  scriptural  views  of  himself,  and  of  God, 
and  of  the  way  of  salvation  by  Christ  alone,  and  of  the 
work  of  the  Spirit,  and  of  the  holy  tendency  of  divine 
truth;  and  hence  we  are  directed  to  mark  and  avoid 
those  wrhose  erroneous  sentiments  cause  divisions  and 
offences  contrary  to  the  doctrine  which  we  have  learned. 
Rom.  xvi.  Moreover  the  candidate  for  church  commu- 
nion must  not  only  converse  about  the  tilings  of  God  in 
a  proper  manner,  but  his  deportment  must  correspond 
with  his  holy  profession.  If  any  man  that  is  called  a 
brother,  be  a  fornicator,  or  covetous,  or  an  idolater,  or  a 
railer,  or  a  drunkard,  or  cm  extortioner,  ice  must  not  keep 
company  with  such  an  one,  no  not  to  eat.  1  Cor.  v.  11. 
and  that  cuur-se  of  conduct  which  cuts  off  from  the  church 
one  who  is  already  a  member,   must  be,   by  parity  of 


reasoning,  an  insurmountable  obstacle  against  admission 
to  its  privileges.    ■ 

Our  sentiments  with  reference  to  the  terms  of  com- 
munion, have,  in  different  ages  and  countries,  occasion- 
ed the  opprobrious  epithets  of  fci  bigoted,  uncharitable, 
self-righteous,"  &x.  to  be  heaped  upon  us  with  an  un- 
sparing hand;  but  these  are  weak  and  powerless  weapons 
when  employed  against  those  who  are  armed  with  the 
sword  of  the  Spirit,  in  defence  of  a  divine  institution. 
We  shall  close  this  epistle  by  replying  briefly  to  some 
of  the  most  plausible  objections  which  are  constantly 
urged  against  the  sentiments  we  have  advanced. 

First  objection.  "  You  lay  too  much  stress  upon  bap- 
tism by  making  it  an  indispensable  term  of  communion. 

To  fnis  we  reply; — We  pay  no  greater  regard  to  it, 
nor  do  we  give  it  a  higher  place  in  our  system,  than  the 
Lord  Christ  hath  enjoined,  or  the  Apostles  and  primi- 
tive Christians,  by  their  example,  have  warranted.  And 
here  we  may  ask,  why  should  more  stress  be  laid  upor 
the  Lord's  supper  than  upon  baptism;  and  why  should 
many  professing  Christians  so  earnestly  advocate  the 
observance  of  the  former,  while  they  pervert,  or  entirely 
neglect  the  latter?  Were  not  both  ordinances  instituted 
by  the  same  Lord,  and  do  they  not,  therefore,  come  to 
us  clothed  with  the  same  authority?  We  know  that 
Paedobaptists  are  in  the  habit  of  calling  baptism  a  non- 
essential; an  external  rite;  a  mere  ceremony  ;  &c.  If 
this  be  true,  we  would  inquire,  what  more  is  the  supper? 
Is  it  a  Saviour?  But  if  these  sacred  institutions,  be  in- 
deed, as  we  believe,  signs  of  important  and  essential 
truths,  baptism  is  unquestionably  as  significative  as  the 
breaking  of  bread,  and  exhibits,  emblematically,  a  large 
proportion  of  the  distinguishing  doctrines  of  the  gospel. 
Upon  an  investigation  of  the  New  Testament,  we  find 
that  baptism,  of  the  two,  is  much  the  more  frequent' y 
mentioned,  and  baptized  believers  are  affectionately  and 
repeatedly  exhorted,  so  to  walk  in  Christ  Jesus  their 
Lord,  as  in  that  ordinance  they  have  put  him  on.  Taking 
then  the  Holy  Book  as  our  only  and  all-sufficient  rule 
of  faith  and  practice,  we  have  the  highest  authority  for 
saying,  We  give  to  baptism,  which  Christ  appointed  as 
the  first  gospel  institute,  as  a  test  of  his  children's  obe- 


dience,  and  a  lively  emblem  of  their  renewal  by  the 
Holy  Ghost,  exactly  the  situation  which  the  master  of 
the  nouse  has  designated;  and  with  a  thus  saith  the  Lord 
sounding  in  our  ears  and  penetrating  our  hearts,  it  is 
not  possible  that  we  should  listen  to  the  doctrines  or 
commandments  of  men. 

A  second  objection,  charges  us  with  causing  a  separa- 
tion between  the  children  of  the  same  Heavenly  Father. 

Suppose  we  grant  that  baptism  is  an  insuperable  bar 
Her  in  the  way  of  our  communing,  in  church  capacity, 
with  unbaptized  persons,*  does  it  necessarily  result  from 
this  concession,  that  the  blame  righteously  attaches  itself 
to  the  skirts  of  our  garments?  Shall  those  who  under- 
stand and  keep  the  ordinances,  in  their  nature,  order, 
and  design,  as  they  were  originally  delivered  to  the 
churches,  be  condemned?  and  those  who  depart  from 
them,  and  embrace  a  "figment  of  their  own  imagina- 
tion," be  justified?  God  forbid!  We  hesitate  not  to 
say,  most  explicitly,  that  baptism  is  a  separating  line, 
but  it  is  one  of  the"  Lord's  own  making,  and  we  endea- 
vour constantly,  both  by  preaching  and  example,  to  en- 
lighten the  minds  of  our  Paedobaptist  friends  on  the 
subject.  We  warn  them  of  their  errors;  we  hold  up  to 
them  the  truth;  we  point  them  definitely  to  chapter  and 
verse;  and  we  exhort  every  believer  among  them,  quite 
as  often  as  they  wish  to  hear  us,  to  arise  and  be  baptized 
and  wash  away  their  sins,  (in  a  figure,)  ccdling  upon  the 
name  of  the  Lord. — We  are  honest  and  sincere  in  these 
declarations,  and  in  making  them  thus  plainly,  it  must 
be  evident  to  the  candid  and  judicious,  that  we  cannot 
have  any  by-ends,  or  measures  of  mere  expediency  to' 
promote.  We  wish  the  truth,  and  the  truth  alone  as  it 
is  in  Jesus,  every  where  to  prevail;  and  we  are  grieved 
in  heart,  that  those  whom  we  respect  and  love  on  so 
many  other  accounts,  should,  in  this  particular,  persist 
in  treading  the  pathway  of  disobedience,  boldly  rejecting 
the  counsel  of  God  in  not  being  baptized  according  to  his 
commandment.  If  our  veracity  and  Christian  affection, 
touching  this  whole  matter,  be  unjustly  called  in  ques- 
tion, we  are  permitted  to  adopt  the  language  of  a  Bap- 
tist, and  say:  Our  rejoicing  is  this,  the  testimony  of  our 
conscience,  that  in  simplicity  and  godly  sincerity,  not  with 


fleshly  wisdom  but  by  the  grace  of  God,  we  have  had  our 
conversation  in  the  icorld,  and  more  abundantly  to  you- 
ward.     2  Cor.  i.  12. 

A  third  objection  states,  that  it  is  the  Lord's  table,  and 
therefore  we  have  no  right  to  hinder  those  who  wish  to 
approach  it. 

That  it  is  the  Lord's  table,h  the  appropriate  and  suffi- 
cient answer  to  this  objection.  Were  it  ours,  we  might 
cheerfully  admit  to  it  the  objector  and  his  friends;  but 
since  it  is  confessedly  the  Lord's  table,  we  dare  wel- 
come to  it  only  such  as  he  invites.  The  disciples  were 
baptized  before  Christ  instituted  and  administered  to 
them  the  supper.  John  the  Baptist  was  sent  to  prepare 
a  people  for  the  Lord,  and  the  disciples  were  evidently 
among  the  number  of  those  who  justified  God;  and  if  so, 
they  must  have  been  necessarily  baptized  with  the  bap- 
tism of  John;  otherwise  they  could  not  have  been  obe 
dient  hearers  and  doers  of  the  word,  and  imitators  of  the 
example  of  their  Lord  and  master.  Luke  vii.  29.  Mat. 
iii.  23,  17.  1  Peter,  ii.  21.  In  perfect  conformity  with 
this  view  of  the  subject,  are  the  words  of  Peter:  Where- 
foiv  of  these  men  which  have  companied  with  us,  all  the 
time  that  the  Lord  Jesus  went  in  and  out  among  us,  be- 
ginning  from  the  baptism  of  John,  unto  that  same  day 
that  he  was  taken  up  from  us,  must  one  be  ordained  to  be 
a  witness  with  us  of  his  resurrection.  Acts,  i.  21,  22 
Here  we  learn  that  Peter  and  his  brethren  began  their 
Christian  profession  at  the  baptism  of  John,  and  hence 
the  inference  is  irresistible,  that  there  were  none  but 
Baptists  with  our  Lord  when  be  gave  them  the  bread  and 
cup,  and  said,  Do  this  in  remembrance  of  me.  As  the 
sacred  oracles,  therefore,  uniformly  teach  that  Chris- 
tians, in  the  Apostles'  days,  were  baptized  before  they 
came  together  in  one  place  for  the  breaking  of  bread,  we 
are  confirmed  in  the  sentiment,  that  the  only  guests  invi- 
ted to  partake  of  this  feast  are  such  as  have  been,  upon 
profession  of  their  faith,  buried  with  Christ  in  baptism; 
nor  can  we  approach  the  table  with  the  unbaptized,  with- 
out acting  in  direct  opposition  to  the  precept  and  exam- 
ple if  Him,  in  whom  are  hid  all  the  treasures  of  wisdom 
and  knovAedge. 

A    fourth  objection  is  presented    in  this  shipe:   Wt 


10 

conscientiously  believe  ourselves  to  be  baptized;  you  are 
not  the  judge;  to  our  own  master  we  stand  or  fall. 

This  objection  brings  us  at  once  to  the  question, 
What  is  Christian  baptism?  Is  it  sprinkling,  or  is  it 
pouring?  With  the  New  Testament  in  our  hands,  we 
most  confidently  and  unhesitatingly  answer,  neither.  It  is 
immersion  in  the  name  of  the  Father  and  of  the  Son  and 
of  the  Holy  Ghost.  And  here  we  cannot  but  say  to  our 
cavilling  friend,  when  were  you  baptized?  "  In  infancy." 
Are  unconscious  babes,  or  the  unbelieving,  unprofessing 
seed  of  pious  parents,  proper  subjects  of  baptism? 
Whether  men  will  hear  or  whether  they  will  forbear, 
upon  the  testimony  of  God  we  are  obliged  to  answer,  no. 
— These  things  were  not  so  in  the  beginning;  for  it  is 
written,  Then  they  that  gladly  received  the  word  were 
baptized;  Acts  2.  And  the  Jailor  was  baptized,  he  and  all 
his,  straightway,  and  rejoiced,  believing  in  God  with  all 
his  house.  Acts  xvi.  Consequently  those  who  believe 
and  rejoice  in  Christ  Jesus  are,  according  to  the  Scrip- 
tures, the  only  persons  to  whom  we  are  authorized  to 
administer  the  ordinance  of  baptism.  But  we  are  told 
that  whether  Paedobaptists  have  perverted  christian 
baptism,  both  in  its  design  and  subjects,  or  not,  we  have 
no  right  to  judge.  This  is  equivalent  to  sayWig  that  an 
individual  ought  to  be  admitted  to  church  fellowship 
because  he  thinks  himself  entitled  to  that  privilege,  with- 
out reference  to  the  opinion  which  the  church  may  en- 
tertain upon  the  3ubje.ct.  It  requires  no  argument  to 
prove  the  °b?uroity  of  this  position.  To  adopt  it  would 
speedily  ultimate  in  the  dissolution  of  any  society. — 
That  there  must  be  an  agreement  in  sentiment  between 
a  church  and  a  candidate  for  admission  to  its  privileges; 
arid  that  the  church  must  necessarily  judge  of  the  candi- 
date's qualifications,  are  both  self-evident  and  scriptural 
truths.  Since  Christ  then  has  commanded  us  to  hold 
fust  till  he  come,  and  to  contend  earnestly  for  the  faith  once 
delivered  to  the  saints,  we  are  under  the  most  sacred 
obligations  to  exhort  one  another  daily;  to  warn  the  un- 
ruly; to  "took  diligently  lest  any  man  fail  of  the  grace  of 
God;  and  to  be  ?ery  careful,  not  only  to  venerate  his 
institutions  ourselves,  but  also  that  they  be  observed  in 


11 

their  purity,  by  all  such  as  solicit  communion  with  us  at 
the  table  of  the  Lord. 

A  fifth  objection,  viz.  That  the  saints  will  all  commune 
together  in  Heaven,  and  ought  therefore  to  do  so  on  earth, 
is  thought  to  be  a  very  strong  one,  but  really  we  are  not 
able  to  perceive  its  force.  We  rejoice  in  the  anticipa- 
tion of  that  perfect  union  and  uninterrupted  fellowship, 
which  the  general  assembly  and  church  of  the  first  bom, 
whose  names  are  written  in  Heaven,  shall,  to  all  eternity, 
enjoy:  but  whatever  may  be  the  terms  of  communion  in 
the  world  of  glory,  we  are  fully  persuaded  that  while 
here,  the  revealed  will  of  Christ,  and  not  what  shall  take 
place  after  death,  should  be  the  only  man  of  our  counsel, 
a  lamp  to  our  feet,  and  a  light  to  our  path;  and  we  are 
equally  certain,  that  when  we  see  Jesus  as  he  is,  and 
love  him  as  we  ou^ht,  the  least  of  his  commandments 
will  not  be  esteemed  either  trifling  or  nonessential. 

The  last  objection  which  our  limits  will  allow  us  to 
notice,  supposes  that  strict  communion  is  inconsistent 
with  brotherly  love  and  Christian  forbearance. 

By  adverting  to  the  distinction  made  in  the  commence- 
ment of  this  letter,  between  communion  with  God,  our 
feliow-christians,  and  a  particular  church,  this  objection 
will  be  stripped  of  ail  its  difficulties.  It  will  there  be 
seen  that  real  believers  may  hold  converse  with  the  Deity, 
and  love  each  other  as  brethren  in  the  Lord,  without 
walking  together  in  church  relationship.  The  Baptists 
differ  from  all  others  in  their  views  of  a  Gospel  Church, 
and  the  scriptural  qualifications  for  admission  to  its 
privileges;  but  these  views  we  believe  to  be  coincident 
with  the  directions  of  the  Saviour,  and  the  example  of 
Apostles  and  primitive  Christians,  and  having  maintain- 
ed them  in  the  face  of  persecution,  danger,  and  death, 
from  the  days  of  Paul  to  the  present  moment,  we  cannot 
abandon  them,  until  convinced  that  we  have  hitherto 
misapprehended  altogether  the  language  of  the  New 
Testament.  Nor  can  this  course  of  conduct  be  righ- 
teously construed  into  a  breach  of  brotherly  love  and 
Christian  forbearance,  until  it  can  be  proved  that  we 
ought  to  love  men  more  than  we  love  God,  and  that  the 
charity  which  rejeiceth  not  in  inquity,  but  rejoiceth  in 
the  truth,  requires  us  to  disregard  the  commandments 


12 

and  dispense  with  the  ordinances  of  our  Lord  and  Sa- 
viour, Jesus  Christ. 

Finally,  brethren,  Farewell!  Adhere  steadfastly  to 
the  doctrines  and  ordinances  of  Christ,  as  he  hath  deli- 
vered them  to  us;  and  as  there  is  one  body  and  one  spirit, 
even  as  ye  are  called  in  one  hope  of  your  calling;  one 
Lord,  one  faith,  one  baptism,  so  we  beseech  you,  that  ye 
walk  worthy  of  the  vocation  wherewith  ye  are  called,  with 
all  lowliness  and  meekness,  with  long  suffering,  forbear- 
ing one  another  in  love;  endeavouring  to  keep  the  unity  of 
the  spirit  in  the  bond  of  peace.  The  Lord  be  with  you  all, 
Jlmen. 


A    PERSUASIVE 

TO 

CHRISTIAN    FELLOWSHIP; 

OR, 

THE   DUTY   OF   BELIEVERS    TO   MAKE   A   PUBLIC 
PROFESSION  OF  RELIGION. 

There  are  many  individuals,  who  appear  to  have  re 
ceived  the  truth  in  love,  and  whose  conduct  in  other  re- 
spects is  such  as  becomes  the  gospel,  but  who  live  in  the 
habitual  neglect  of  its  positive  institutions.  For  real  or 
avowed  unbelievers  to  do  this,  would  occasion  no  sur- 
prise; but  that  those,  who  profess  to  love  our  Lord  Jesus 
Christ,  and  who  cherish  the  hope  of  eternal  life  through 
him,  should  thus  seem  to  disregard  his  authority,  is 
not  a  little  surprising,  and  may  well  be  considered  as 
one  of  the  peculiarities  of  the  present  state  of  religion 
amongst  us.  Nothing  of  this  kind  appeared  in  the  times 
of  the  apostles.  Converts  to  Christianity  were  recog- 
nized by  an  open  profession  of  the  name  of  Christ,  and 
admission  to  the  fellowship  of  the  church.  The  ardour 
of  primitive  believers  admitted  of  no  hesitation  or  de- 
lay: they  never  stopped  to  inquire  how  little  they  might 
do  for  Christ,  and  yet  go  to  heaven;  nor  thought  of  reck- 
oning this  or  the  other  ordinance  not  essential  to  salva- 
tion: but,  burning  with  love  to  the.  Redeemer,  and  zeal 
for  his  righteous  cause,  they  made  haste,  and  delayed  not 
to  keep  his  commandments.  No  sooner  was  Saul  convert- 
ed, than  he  essayed  to  join  himself  to  the  disciples.  Anti- 
cipating the  pleasure  that  would  result  from  an  obedi- 
ence to  the  divine  command,  and  desirous  of  being  num- 
bered amongst  the  followers  of  the  Lamb,  the  Eunuch, 
on  believing  that  Jesus  was  the  Son  of  God,  exclaimed, 
with  an  agreeable  surprise,  See,  water  I  what  doth  hinder 
me  to  be  baptized?  The  Philippian  Jailer,  believing  in 
God,  with  all  his  house,was  baptized,  he  and  all  his  straight- 
way, even  the  same  hour  of  the  night  in  which  Paul  had 


S]  CHRISTIAN    FELLOWSHIP. 

spoken  to  them  the  word  of  the  Lord.  When  the  Sa- 
maritans believed  Philip,  preaching  the  things  concerning 
the  kingdom  of  God,  and  thename  of  Jesus  Christ,  they  were 
baptized,  both  men  and  women.  In  those  times,  as  many 
as  gladly  received  the  word,  were  baptized;  and  continued 
steadfastly  in  the  apostles'  doctrine  and  fellowship,  and  in 
breaking  of  bread,  and  in  prayers.  But  how  different  is 
all  this  from  the  reluctance  and  supineness  of  professors 
in  later  times,  who  seem  glad  of  any  plea  that  may  ex- 
empt them  from  obligation,  or  extenuate  their  remiss- 
ness in  respect  to  an  open  profession  of  the  name  of 
Christ,  and  a  practical  submission  to  the  institutions  of 
his  church !  For  a  change  so  no\el  in  the  visible  state  of 
Christianity,  we  are  led  to  inquire  the  causes  and  as  a 
means  of  correcting  so  prevalent  an  evil,  to  point  out  the 
importance  of  gospel  fellowship,  as  binding  upon  the 
followers  of  Christ. 

First,  Let  us  inquire  the  reasons  why  those  who 

PROFESS  TO  BELIEVE  IN  CHRIST  FOR  SALVATION,  LIVE  IN 
THE   NEGLECT  OF    CHRISTIAN  FELLOWSHIP. 

It  will  be  readily  apprehended,  that,  by  Fellowship  in 
the  Gospel,  something  more  is  meant  than  a  friendly  in- 
tercourse with  individual  Christians,  or  a  stated  attend- 
ance on  the  solemnities  of  the  Sabbath ;  that  it  relates  to 
lhat  state  of  union  peculiar  to  a  Christian  society  which 
includes  a  public  profession  of  the  name  of  Christ,  and 
a  solemn  engagement  to  walk  together  in  all  his  com- 
mandments and  ordinances  blameless.  It  is  of  the  ne- 
glect of  these  important  duties  that  we  complain,  and 
would  now  attempt  to  suggest  a  few  hints  tending  to  re- 
move the  impediments  which  may  lie  in  the  way. 

There  may  be  some  amongst  us,  who,  while  their  ge- 
neral conduct  is  such  as  entitles  them  to  some  respect, 
are,  nevertheless,  conscious  of  living  in  some  known  sin, 
and  who  may,  therefore,  feel  it  necessary  to  decline  any 
immediate  connexion  with  the  church  of  God — Certain 
ly,  where  this  is  the  case,  we  do  not  solicit  any  associa- 
tion with  them;  but  would  rather  exhort  such  persons 
to  confess  and  forsake  their  sins,  that  they  may  find 
mercy.  The  fellowship  of  Christians  is  of  a  holy  na- 
ture: it  is  a  fellowship  with  the  Father  and  his  Son  Jesus 
Christ:  they  have  intercourse  with  God  as  the  moral  go- 

82 


CHRISTIAN    FELLOWSHIP.  [4 

vernor of  the  world,  through  Jesus  the  Mediator;  their 
object  is  to  carry  on  the  cause  of  truth  and  righteous- 
ness, to  promote  the  Redeemer's  glory,  and  mutually 
to  labour  after  a  conformity  to  his  will;  but  it  will  be 
impossible  to  enter  into  these  designs,  or  contribute  to 
their  accomplishment,  if  sin  has  dominion  over  us. 
There  may  be  much  civility,  and  many  expressions  of 
friendship;  but  where  purity  of  heart  and  nearness  to 
Clod  are  not  carefully  maintained,  there  can  be  none  of 
that  Christian  tenderness,  oneness  of  spirit,  holy  free- 
dom, and  brotherly  affection,  in  which  the  communion 
of  saints  so  much  consists.  If  we  ivalk  in  the  light,  as  he 
is  in  tlie  light,  we  have  fellowship  one  with  another,  and  the 
blood  of  Jesus  Christ  cleanseth  us  from  all  sin.  Living  in 
s'm,  therefore,  or  having  sinned  and  not  repented,  not 
only  disqualifies  us  for  the  fellowship  of  Christians  on 
earth,  but  also  renders  us  unmeet  to  be  partakers  of  the 
inheritance  of  the  saints  in  light. 

Some,  though  not  living  in  any  known  or  positive  sin, 
may  think,  nevertheless,  that  a  relation  to  the  church  of 
God  would  lay  them  under  greater  obligations  to  a  strict 
and  holy  life  than  they  wish  to  take  upon  them,  and 
hence  prefer  a  state  of  freedom  from  such  restraints. 
It  is  allowed  that  such  a  connexion  does  indeed  imply 
the  most  sacred  of  all  engagements:  we  covenant  to  be 
the  Lord's;  renouncing  all  other  lords  who  have  had  do- 
minion over  us,  we  make  mention  of  his  name  only. 
Having  named  the  name  of  Christ,  we  are  required  to 
depart  from  all  iniquity.  Having  sworn,  we  are  bound 
to  perform  it,  that  we  will  keep  his  righteous  judgments. 
And  is  it,  indeed  an  object  of  dread  to  be  bound  to 
Christ  and  his  service,  by  a  solemn  surrender  of  our- 
selves to  him?  If  there  be  any  amongst  us  who  are  of 
this  opinion,  we  do  not  immediately  invite  them  to  our 
fellowship ;  but  would  rather  urge  them  to  inquire, 
whether  their  hearts  be  right  in  the  sight  of  God  ?  The 
obligation  to  universal  holiness,  though  it  is  directly 
acknowledged,  and  in  a  sense  confirmed  by  an  open  pro- 
fession of  the  name  of  Christ,  yet  it  does  not  depend 
upon  any  such  engagement  on  our  part.  Christ's  ser- 
vice is  not  a  matter  of  discretion.     Whatever  we  are 

82 


6 1  CHRISTIAN   FELLOWSHIP. 

or  whatever  we  profess  to  be,  our  obligation  is  radically 
the  same. 

It  may  be  pleaded  by  others,  that  church-fellowship  is 
not  essential  to  salvation,  and  that,  therefore,  we  may  go 
to  heaven  without  it.  Positive  institutions  are  not,  in- 
deed, so  essential  to  salvation,  as  that  it  could  not  in 
any  case  be  obtained  without  them;  but  it  does  not  fol- 
low, that,  therefore,  they  are  in  no  case  necessary  to 
salvation.  We  are  sure  that  living  in  known  sin  will 
exclude  us  from  the  kingdom  of  heaven,  and,  for  aught 
we  know,  living  in  the  neglect  of  known  duty  may  do  the 
same.  And  if  it  be  true,  that  Christ  becomes  the  author 
of  eternal  salvation  to  all  them  who  obey  him,  a  disobedi- 
ence to  his  commands  may  exclude  us  from  an  interest 
in  his  salvation,  as  well  as  a  rejection  of  his  truth.  But 
if  it  were  otherwise,  and  supposing  we  might  go  to  hea- 
ven without  attending  to  church  ordinances,  yet  what 
selfishness  does  it  discover  !  What  disregard  for  the  au- 
thority of  Jesus;  what  want  of  love  to  him  and  zeal  for 
his  glory,  to  live  in  the  neglect  of  known  duty  on  the 
presumption  that  our  own  salvation  may  not  be  endan- 
gered by  it !  Is  it  lovely,  is  it  worthy  of  a  child  and  ser- 
vant of  God  thus  to  act  ?  It  might  suit  a  professor  whose 
religion  is  nothing  but  selfishness;  but  let  such  remem- 
ber that  they  have  not  the  love  of  God  in  them :  for  this 
is  the  love  of  God,  that  we  keep  his  commandments. 

It  is  to  be  feared  that  some  are  kept  from  a  public 
profession  of  Christ  by  mere  worldly  motives.  They 
have  some  flattering  prospects  in  life,  and  their  tempo- 
ral interest  would  suffer  by  it.  They  have  relations  and 
friends  who  feel  averse  to  religion,  and  would  be  offend- 
ed at  their  openly  professing  it.  The  fear  of  being  dis- 
inherited, or  sustaining  loss  in  their  worldly  circum- 
stances, induces  some  persons  to  conceal  their  princi- 
ples, in  hope  that  some  future  opportunity  may  be  more 
favourable  to  their  avowal,  without  subjecting  them  to 
temporal  inconvenience.  But  this  temporising  with 
religion,  and  treating  it  as  a  subordinate  concern,  is 
of  serious  importance;  it  implies  a  practical  denial  of 
Christ  before  men,  and  will,  we  fear,  expose  the  party, 
if  he  die  without  repentance  for  it,  to  a  denial  by  Christ 

82 


CHRISTIAN    FELLOWSHIP.  [6 

before  the  Father  another  day.  Lord,  said  one,  /  will 
follow  thee;  but  let  me  first  go  and  bury  my  father — Let 
me  first  go  and  bid  them  farewell  who  are  at  home,  says 
another.  Jesus  answered,  let  the  dead  bury  their  dead: — 
f>llnw  thou  me — No  man  having  put  his  hand  totheplough, 
and  looking  back,  is  fit  for  the  kingdom  of  God. 

The  dread  of  reproach  is  the  occasion  of  preventing 
some  from  following  the  Lord  more  fully.  A  general 
and  loose  profession  of  the  Christian  name  is  common 
enough,  and  to  take  up  with  a  worldly  religion  attaches 
no  stigma  to  its  professor;  but  to  enter  into  the  spirit 
of  the  gospel,  to  come  out  from  amongst  the  common 
herd  of  nominal  Christians,  to  be  separate,  to  follow  the 
Lord  fully,  and  to  keep  his  ordinances  as  they  ivere  de- 
livered, will  subject  us  to  the  charge  of  singularity,  and 
that  not  only  from  the  grossly  immoral,  but  also  from 
the  devout  and  honourable.  But  shall  we,  therefore,  be 
ashamed  of  Christ  before  men,  and  withhold  ourselves 
from  the  communion  of  such  as  are  walking  in  all  the 
commandments  and  ordinances  of  the  Lord  blameless? 
If  any  man  be  ashamed  of  me  and  of  my  words,  saith  our 
Lord,  of  him  will  I  be  ashamed  before  my  Father  and  the 
holy  angels.  Rather  let  us  go  forth  unto  him  without  the 
camp,  bearing  his  reproach.  He  who  would  please  the 
world,  and  accommodate  his  religion  to  the  prevailing 
taste,  undertakes  more  than  he  can  perform,  if  he 
would  be  the  servant  of  Christ. 


Faithful  found 


Among  the  faithless,  faithful  only  he: 

Among  innumerable  false,  unmov'd, 

Unshaken,  unsedue'd,  unterrifyM, 

His  loyalty  he  kept,  his  love,  his  zeal: 

Nor  number,  nor  example  with  him  wrought 

To  swerve  from  truth."  Mii/row. 

Others  may  be  deferring  an  attendance  on  divine  or- 
dinance still  they  receive  some  particular  impressions  to 
convince  them  of  their  duty. — They  think  it  right  for 
those  who  love  Christ  to  own  and  foUow  him,  and  are 
willing  to  be  considered  as  his  friends,  only  they  are 
waiting  at  the  pool  for  the  moving  of  the  waters,  in  hope 
of  receiving  some  kind  of  extraordinary  intimations  of 
the  divine  will,  respecting  their  immediate  duty. — Many 

82 


7  J  CHRISTIAN    FELLOWSHIP. 

persons  appear  to  be  looking  for  something  of  this  sort, 
and  because  they  do  not  receive  it,  conclude  it  is  the 
mind  of  God  that  they  should  not  comply  with  his  ordi- 
nances; at  least  that  they  should  not  comply  with  them  at 
present. — It  is  allowed,  indeed,  that  impressions  are  de- 
sirable, provided  it  be  truth  or  duty  that  is  impressed, 
otherwise  they  deserve  no  regard:  but  let  these  be  as 
desirable  as  they  may,  the  want  of  them  can  never  justi- 
fy our  living  in  the  neglect  of  known  duty.  Nor  are 
they  at  all  adapted  to  show  us  what  is  duty,  but  mere- 
ly to  excite  to  the  performance  of  what  may  be  prov- 
ed to  be  duty  without  them.  If  the  want  of  such  im- 
pressions, or  of  such  a  state  of  mind  as  we  are  wish- 
ing for  in  a  state  of  inactivity,  would  excuse  us  in  the 
neglect  of  church"  fellowship,  they  would  also  excuse  us 
in  the  neglect  of  other  religious  duties.  But  such  pleas 
are  highly  delusive,  and  serve  only  to  discover  our  want 
of  love  and  zeal  in  the  cause  of  Christ. 

Natural  timidity  appears  to  beset  some,  and  keep  them 
back  from  an  open  profession  of  the  name  of  Christ. 
They  feel  it  desirable  to  own  Christ  before  men,  and 
are  convinced  of  their  obligation  so  to  do;  but  they  are 
deterred  by  the  publicity  of  such  an  engagement,  and 
imagine  themselves  unable  to  make  a  good  confession 
before  so  many  witnesses. — The  natural  diffidence  of 
some  persons  may  indeed  render  this  very  formidable; 
but  it  should  be  remembered  that  to  gain  some  advan- 
tage, or  avoid  some  inconvenience  in  worldly  affairs,  such 
objections  are  generally  overcome:  and  why  should  they 
be  deemed  insuperable  in  a  matter  of  far  greater  inv- 
portance  ?  Our  strength  is  small  indeed,  if  we  faint  here. 
What  should  we  do  in  times  of  persecution,  when  call- 
ed to  confess  Christ  at  the  peril  of  our  lives  ?  Our  bless- 
ed Lord  openly  avowed  our  cause  in  the  face  of  danger: 
he  neither  failed,  nor  was  discouraged:  but  endured  the 
cross,  despising  the  shame.  Cold  indeed  must  our 
hearts  be  towards  him,  if  we  can  suffer  a  few  imaginary 
difficulties  to  hinder  us  from  owning  his  righteous  cause. 

Finally,  some  are  deterred  from  a  compliance  with 
this  duty  by  a  fear  lest  they  should  not  be  proper  subjects. 
— It  is  not  owing  to  any  dislike  to  the  ways  of  the 
Lord,   nor    indifference    to   the    glory   of  Christ,   that 

82 


CHRISTIAN    FELLOWSHIP.  [8 

6ome  amongst  us  are  living  in  the  omission  of  his  or- 
dinances: they  regularly  attend  on  the  worship  of  God* 
manifest  good  will  to  the  Redeemer's  cause,  join  in 
social  prayer  for  its  prosperity,  and  are  lovers  of  good 
men;  but  fear  they  are  not  qualified  to  fill  up  a  place  in 
the  Christian  church.  The  doubts  which  they  enter- 
tain of  their  own  personal  religion,  the  supposition  that 
some  eminent  endowments  and  a  larger  degree  of  Chris- 
tian experience  are  necessary  to  such  a  connexion,  toge- 
ther with  the  fear  of  deceiving  others,  and  of  being  them- 
selves deceived,  not  only  excuse  them  in  their  own  ac- 
count from  a  public  profession,  but  seem  to  justify  and 
commend  them  in  such  a  line  of  conduct.  We  do  not 
wish  to  persuade  any  persons  to  profess  that  of  which 
they  are  not  conscious.  But  if  it  be  indeed  a  matter  of 
doubt  whether  they  be  true  Christians,  we  may  be  al- 
lowed to  express  our  surprise,  that  they  in  general  dis- 
cover  so  little  concern  about  that  all-important  ques- 
tion. To  be  walking  in  such  darkness  as  not  to  know 
whither  we  are  going,  is  far  from  being  desirable;  and,  if 
we  have  any  proper  sense  of  things,  it  must  be  very- 
painful.  And  is  it  really  a  matter  of  doubt,  whether 
you  be  a  believer,  or  an  unbeliever;  a  friend  to  Christ* 
or  an  enemy;  whether  from  your  heart  you  wish  well  or 
ill  to  his  kingdom  in  the  world;  whether  your  soul  unites 
with  those  who  love  him,  or  with  those  who  love  him 
not  ?  Remember  there  is  no  neutrality  here:  He,  that  is 
not  with  me,  saith  Jesus,  is  against  me;  and  he,  that  go- 
thereth  not  with  me,  scattereth  abroad.  We  are  either 
Christ's  friends  or  his  enemies;  believers,  or  unbelief 
ers.  We  either  embrace  the  gospel  or  reject  it,  In 
other  cases,  we  are  not  at  a  loss  in  judging  who  or  what 
we  love  and  habitually  prefer,  nor  in  determining  whose 
side  we  are  of,  or  to  whose  interest  we  feel  attached. 
If  our  heart  be  not  with  Jesus,  by  no  means  let  us  give 
him  our  hand;  but  if  it  be,  even  though  we  may  not  ei> 
joy  the  comforts  of  religion  in  so  great  a  degree  as  some 
other  Christians,  it  becomes  us,  nevertheless,  to  ex- 
press it  by  an  open  profession  of  his  name.  If  with  the 
heart  we  believe  unto  Hghteousness,  let  us  make  confession 
with  the  mouth  unto  salvation. 

Secondly,  We  proceed  to  point  out  the  importance 

82 


9  )  CHRISTIAN    FELLOWSHIP. 

of  Christian  Fellowship,  as  binding  upon  the  fol- 
lowers of  Christ. 

If  there  were  no  other  considerations  to  induce  us  to 
give  up  ourselves  to  a  Christian  Church,  the  require- 
ments of  our  Lord  and  Saviour  ought  to  be  deemed  suf- 
ficient. Those  who  pay  no  practical  regard  to  this 
duty,  generally  live  in  the  neglect  of  the  ordinance  of 
Baptism,  which  Jesus  declared  was  becoming  him  and 
his  followers;  and  also  of  the  Supper,  which  he  enjoined 
upon  us  when  taking  his  leave  of  the  world.  The  ten- 
derness of  this,  his  dying  request,  ought  to  overwhelm 
all  hesitation,  and  confound  the  very  idea  of  delay. 
That  a  sinner  should  ask  to  be  remembered  of  the  Sa- 
viour is  nothing  surprising;  for  if  he  forget  us,  we  are 
entirely  undone:  but  that  the  Lord  of  glory  should  ask  to 
be  remembered,  and  remembered  as  dying  for  us,  is 
kind  and  condescending  beyond  expression.  He  who 
can  deny  such  a  request  must  surely  be  at  a  loss  to 
prove  himself  the  friend  of  Christ:  Ye  are  my  friends,  if 
ye  do  whatsoever  I  command  you. 

The  importance  which  attaches  to  individual  Chris- 
tians in  uniting  with  churches,  must  bear  some  propor- 
tion to  the  importance  of  the  existence  of  those  church- 
es; for,  if  it  be  a  matter  of  small  account  for  any  one 
Christian  to  unite  in  fellowship,  it  may  be  the  same  for 
another,  and  so  for  all;  which  is  the  same  thing  as  sup- 
posing it  to  be  a  matter  of  little  consequence  whether 
there  be  any  Christian  churches  in  the  world.  But 
Christian  society  seems  to  be  no  less  necessary  for  the  ad- 
vancement of  the  interest  of  Christ,  than  human  society 
is  for  promoting  the  interest  of  man.  Where  do  we  or- 
dinarily see  the  work  of  conversion  carried  on,  except 
where  a  Christian  church  is  established,  and  the  word 
and  ordinances  are  administered  ?  When  Christ  ascend- 
ed up  on  high,/*e gave  gifts  to  men;  and  wherefore  ?  That 
the  Lord  God  might  dwell  among  them.  It  is  under  a  so- 
cial character  that  Christians  are  denominated  the  house 
or  temple  of  God,  in  which  he  deigns  to  dwell;  where 
his  beauty  is  beheld,  and  where  we  inquire  after  truth. 
It  is  the  body  of  Christ,  which  being  fitly  joined  together 
and  compacted  by  that  which  every  joint  supplieth,  ac- 
cording to  the  effectual  working  of  the  measure  of  every 

82 


CHRISTIAN    FELLOWSHIP.  [10 

part,  maketh  increase  unto  the  edifying  of  itself  in  love. 
The  natural  inference  from  these  representations  is, 
that  if  we  have  any  regard  for  the  interest  of  Christ,  or 
any  desire  for  walking  in  fellowship  with  him,  we  should 
surrender  ourselves  up  to  him,  and  to  the  fellowship  of 
saints  according  to  his  will.  If  we  would  find  the  Shep- 
herd, we  must  go  forth  by  the  footsteps  of  the  flock. 

We  doubt  not  but  that  there  are  godly  individuals 
scattered  up  and  down  in  the  world,  who  have  little  or 
no  opportunity  of  enjoying  the  fellowship  of  saints;  but 
it  is  seldom  known  that  such  persons  arrive  to  any  con- 
siderable eminence  in  spirituality  or  usefulness.  The 
eye,  or  the  hand,  is  singularly  useful  in  the  body;  but  ii 
separated,  it  would  be  otherwise.  The  most  honoura- 
ble member  cannot  say  to  the  least  honourable,  and  still 
less  to  the  body,  I  have  no  need  of  thee.  And  if  those  who 
are  lawfully  prevented,  suffer  for  the  want  of  Christian 
fellowship,  what  may  be  expected  of  those  who  volun- 
tarily neglect  it?  If  the  Lord  in  his  providence  call  us 
to  walk  alone,  we  may  hope  that  he  will,  at  least  in  some 
measure,  make  up  the  loss  of  public  means  by  a  greater 
blessing  on  private  ones:  but  if  the  former  be  slighted, 
he  will  assuredly  withdraw  his  blessing  from  the  latter. 

The  neglect  of  positive  institutions  under  the  Old  Tes- 
tament, was  sometimes  punished  with  temporal  judg- 
ments. The  Lord  sought  even  to  slay  his  servant  Mo- 
ses, for  having  omitted  to  circumcise  his  son  in  Midian. 
And  probably  it  is  in  allusion  to  the  infliction  of  calami- 
ties for  such  neglects,  that  it  is  said  in  prophecy,  IVho- 
so  will  not  come  up  to  the  feast  of  tabernacles,  upon  them 
shall  be  no  rain.  Under  the  gospel  dispensation,  it  is 
God's  usual  way  to  punish,  not  by  temporal,  but  spirit- 
ual judgments;  and  whether  the  neglect  of  his  ordi- 
nances be  not  generally  accompanied  with  a  suspension 
of  spiritual  blessings,  let  experience  determine. 

The  principle  from  which  Christian  fellowship  arises 
is  love;  and  this  is  of  so  much  importance  as  to  be  made 
by  the  scriptures  a  test  of  personal  religion.  We  know 
that  we  have  passed  from  death  unto  Ufa,  because  ice  love 
the  brethren:  he  that  loveth  not  the  brethren,  abideth  in 
death.  But  if  we  love  the  brethren,  we  shall  desire  to 
be  one  with  them  in  the  tenderest  ties;  to  join  them  in 

82 


I  1 3  CHRISTIAN    FELLOWSHIP. 

benevolent  labours,  to  pray  and  praise  with  them,  to 
sympathise  in  their  sorrows,  and  rejoice  in  their  joysj 
in  short,  to  cast  in  our  lot  with  them,  that  whatever 
good  thing  the  Lord  their  God  may  bestow  upon  them, 
he  may  bestow  upon  us.  This  is  the  natural  opera- 
tion  of  love:  and  without  such  a  tendency,  it  cannot 
be  genuine.  The  renewed  heart  beats  spontaneously 
after  the  closest  possible  union  with  God  and  his  peo- 
ple. Its  language  is,  Entreat  me  not  to  leave  thee,  or  to 
return  from  following  after  thee:  for  whither  thou  goest, 
I  will  go;  and  where  thou  lodgest,  I  will  lodge :  thy  people 
shall  be  my  people,  and  thy  God,  my  God.  Wliere  thou 
diest,  will  I  die,  and  there  will  I  be  buried:  the  Lord  do  so 
to  me,  and  more  also,  if  aught  but  death  part  thee  and 
me!  David,  even  in  praying  for  the  salvation  of  his  own 
soul,  did  not  ask  for  a  separate  blessing,  but  for  a  share 
in  the  portion  of  the  people  of  God.  Remember  me  O 
Lord,  with  the  favour  which  thou  bearest  to  thy  people :  O 
visit  me  with  thy  salvation :  that  I  may  see  the  good  of  thy 
chosen :  that  I  may  rejoice  in  the  gladness  of  thy  nation  ; 
that  I  may  glory  with  thine  inheritance .' 

The  simplicity  of  gospel  ordinances  must  render  an 
inattention  to  them  inexcusable.  Under  the  former  dis- 
pensation, the  positive  institutions  of  religion  were  nu 
merous  and  complicated.  The  distance,  also,  which 
the  Israelites,  and  especially  the  proselytes  from  among 
the  Gentiles,  had  to  journey  at  the  times  of  their  solemn 
assemblies,  was  very  great  when  compared  with  ours. 
God  required  of  them  great  labour  and  expense,  yet  the 
godly  amongst  them  cheerfully  complied.  And  now 
that  he  hath  brought  the  bread  of  life  home  to  us,  raining 
manna,  as  it  were,  around  our  tents,  shall  we,  there- 
fore, make  light  of  it?  If  the  Lord  had  bid  us  do  some 
great  thing,  should  we  not  have  done  it  ?  Then  how 
much  rather,  when  he  saith,  "Wash  and  be  clean  ?" 

One  of  the  most  interesting  ideas  given  us  of  the  ce- 
lestial world  is  that  of  a  state  of  glorious  society.  An- 
gels and  saints  innumerable,  ten  thousand  times  ten  thou 
sand,  and  thousands  of  thousands,  vie  with  each  other 
in  love  and  praise,  while  every  creature  in  heaven  and 
earth,  and  under  the  earth,  and  in  the  sea,  unite  in  as- 
cribing blessing,  and  honour,  and  glory,  and  power, 

82 


CHRISTIAN    FELLOWSHIP.  [12 

unto  him  who  sitteth  upon  the  throne,  and  to  the  Lamb 
for  ever  and  ever.  And  how  are  we  to  be  fitted  for  this 
blessed  state,  but  by  associating  with  the  people  of  God 
cm  earth  ?  Thus  we  become  better  prepared  for  glory. 
Nay,  more:  It  is  thus  that  we  actually  partake  of  it. — 
By  cordially  uniting  with  the  friends  of  Jesus  in  this 
world,  we  unite  with  the  whole  family  of  heaven  and  earth, 
which  is  but  one.  Hence  it  is  that  believers  in  the  pre- 
sent life  are  represented  as  already  come  unto  Mount 
Sion,  unto  the  city  of  the  living  God,  the  heavenly  Je- 
rusalem, to  an  innumerable  company  of  angels,  to  the 
general  assembly  and  church  of  the  first-born  which 
are  written  in  heaven,  to  God  the  judge  of  all,  to  the 
spirits  of  just  men  made  perfect,  and  to  Jesus  the  Me- 
diator of  the  new  covenant. 

If  these  sentiments  be  properly  considered  and  felt, 
they  will  not  only  stimulate  those  to  prompt  obedience, 
who  have  hitherto  neglected  the  institutions  of  Christ, 
but  impress  us  all  with  a  sense  of  our  great  advantages, 
and  cause  us  to  rejoice  with  trembling.  We  stand  on 
high  ground:  we  walk  as  upon  the  borders  of  heaven: 
let  us  watch  and  pray,  lest  we  be  found  cleaving  to  the 
earth,  notwithstanding  these  distinguished  privileges. 
Nay,  it  is  not  impossible  that  from  these  heights  some 
of  us  may  fall,  like  the  inhabitants  of  Capernaum,  into 
perdition  I 

Finally,  It  may  not  be  unprofitable  for  those  of  us  who 
are  ministers  and  members  of  churches  to  inquire  whe- 
ther the  neglect  of  which  we  complain  may  not,  in 
part,  be  owing  to  something  in  us  ?  If  a  minister  be  un* 
interested,  and  consequently  uninteresting  in  his  workj 
if  there  be  but  little  savour  in  his  spirit,  or  profit  arising 
from  his  communications;  if  the  people  be  haughty, 
covetous,  self-willed,  litigious,  and  conformed  to  this 
world;  there  will  be  but  little  encouragement  for  young 
Christians  to  cast  in  their  lot  with  them.  Or,  if  none 
of  these  evils  be  remarkably  apparent,  yet  if  there  be  a 
want  of  holy  affection  and  free  conversation,  it  will  not 
he  much  otherwise.  It  is  by  our  having  fellowship  with 
God,  that  godly  minds  will  be  induced  to  have  fellow- 
*hip  with  us.  We  will  go  with  youy  say  they,/or  we  havt 
heard  that  God  is  with  you  ! 

82 


THE  DISCIPLINE 

OF  THE 

PRXMXTXVS  CHURCHES. 

When  the  apostles,  by  the  preaching  of  the  word,  had 
gathered  in  any  place  a  sufficient  number  of  individuals  to 
the  faith  of  Christ,  it  was  their  uniform  practice,  for  the 
further  promotion  of  his  kingdom  in  that  place,  to  form 
them  into  a  Religious  Society,  or  Christian  Church.  Being 
thus  associated  in  the  name  of  Christ,  divine  worship  was 
carried  on,  Christian  ordinances  observed,  holy  discipline 
maintained,  and  the  word  of  life,  as  the  light  by  the  golden 
candlesticks,  exhibited.  Among  them  our  Lord  Jesus 
Christ,  as  the  high  priest  of  our  profession,  is  represented 
as  walking ;  observing  the  good,  and  applauding  it ;  point- 
ing out  the  evil,  and  censuring  it ;  and  holding  up  life  and 
immortality  to  those  who  should  overcome  the  temptations 
of  the  present  state. 

Let  us  suppose  him  to  walk  amongst  our  several  church- 
es, and  to  address  us  as  he  addressed  the  seven  churches 
m  Asia.  We  trust  he  would  find  some  things  to  approve; 
but  we  are  also  apprehensive  that  he  would  find  many  things 
to  censure.  Let  us  then  look  narrowly  into  the  Discipline 
of  the  primitive  churches,  and  compare  ours  with  it. 

By  discipline,  however,  we  do  not  mean  to  include  the 
whole  of  the  order  of  a  Christian  Church ;  but  shall  at 
this  time  confine  our  attention  to  that  part  of  church-go- 
vernment which  consists  in — a  mutual  watch  over  one 

ANOTHER,  AND    THE    CONDUCT  WE  ARE    DIRECTED    TO    PUR- 
SUE IN  CASES  OF  DISORDER. 

A  great  part  of  our  duty  consists  in  cultivating  what  is 
lovely,  but  this  is  not  the  whole  of  it ;  we  must  prune  as 
well  as  plant,  if  we  would  bear  much  fruit,  and  be  Christ's 
14. 


disciples.  One  of  the  things  applauded  in  the  church  of 
Ephesus  was  that  they  could  not  bear  those  who  were  evil. 

Yet  we  are  not  to  suppose  from  hence  that  no  irregulari- 
ty or  imperfection  whatever,  is  an  object  of  forbearance. 
If  uniformity  be  required  in  such  a  degree  as  that  every 
difference  in  judgment  or  practice  shall  occasion  a  separa- 
tion, the  churches  may  be  always  dividing  into  parties, 
which  we  are  persuaded  was  never  encouraged  by  the 
apostles  of  our  Lord,  and  cannot  be  justified  in  trivial  of 
ordinary  cases.  A  contrary  practice  is  expressly  taught 
us  in  the  Epistle  to  the  Romans;  (Chap,  xiv.)  and  the 
cases  in  which  it  is  to  be  exercised  are  there  pointed  out. 
An  object  of  forbearance  however  must  be  one  that  may 
exist  without  being  an  occasion  of  dispute  and  wrangling 
in  the  church :  It  must  not  be  to  doubtful  disputations,  ver. 
1 .  it  must  also  respect  things  which  do  not  enter  into  the 
essence  of  God's  kingdom,  the  leading  principles  of  which 
are  righteousness,  peace  and  joy  in  the  Holy  Ghost,  ver. 
[6,  17.  That  which  does  not  subvert  the  gospel  of  the 
kingdom,  nor  set  aside  the  authority  of  the  king,  though  it 
be  an  imperfection,  is  yet  to  be  borne  with.  Finally,  it 
must  be  something  which  does  not  destroy  the  work  of 
God,  or  which  is  not  inconsistent  with  the  progress  of  vital 
religion  in  the  church,  or  in  one's  own  soul.  ver.  20.  In  all 
such  cases  we  are  not  to  judge  one  another,  but  every 
man's  conscience  is  to  be  his  judge,  ver.  23. 

In  attending  to  those  things  which  are  the  proper  objects 
of  discipline,  our  first  concern  should  be  to  see  that  all  our 
measures  are  aimed  at  the  good  of  the  party  and  the  J&nonr 
of  God.  Both  these  ends  are  pointed  out  in  the  case  of  the 
Corinthian  offender.  All  was  to  be  done  that  his  spirit 
might  be  saved  in  the  day  of  the  Lord,  and  to  clear  them- 
selves as  a  church  from  being  partakers  of  his  sin.  If  these 
ends  be  kept  in  view  they  will  preserve  us  from  much  er- 
ror ;  particularly,  from  the  two  great  evils  into  which 
churches  are  in  danger  of  falling,  false  lenity,  and  unchris- 
tian severity.  There  is  often  a  party  found  in  a  community, 
who,  under  the  name  of  tenderness,  are  for  neglecting  all 
wholesome  discipline ;  or  if  this  cannot  be  accomplished, 
for  delaying  it  to  the  utmost.  Such  persons  are  commonly 
the  advocates  for  disorderly  walkers,  especially  if  they  be 
their  particular  friends  or  relations.  Their  language  is,  "He 
14. 


that  is  without  sin,  let  him  cast  the  first  stone.  My  brother 
hath  fallen  to-day,  and  I  may  fall  to-morrow."  This  spirit, 
though  it  exists  only  in  individuals,  provided  they  be  per- 
sons of  any  weight  or  influence,  is  frequently  known  to  im- 
pede the  due  execution  of  the  laws  of  Christ ;  and  if  it 
pervade  the  community,  it  will  soon  reduce  it  to  the  lowest 
state  of  degeneracy.  Such  for  a  time  was  the  spirit  of  the 
Corinthians;  but  when  brought  to  a  proper  sense  of 
things,  what  carefulness  it  wrought  in  them,  yea  what  clear- 
ing of  themselves,  yea  what  indignation,  yea  what  fear,  yea 
what  vehement  desire,  yea  what  zeal,  yea  what  revenge. 
In  opposing  the  extreme  of  false  tenderness,  others  are  in 
danger  of  falling  into  unfeeling  severity.  This  spirit  will 
make  the  worst  of  every  thing,  and  lead  men  to  convert 
the  censures  of  the  church  into  weapons  of  private  re- 
venge. Persons  of  this  description  know  not  of  what  man- 
ner of  spirit  they  are.  They  lose  sight  of  the  good  of  the 
offender.  It  is  not  love  that  operates  in  them ;  for  love 
worketh  no  evil.  The  true  medium  between  these-  extremes 
is  a  union  of  mercy  and  truth.  Genuine  mercy  is  combined 
with  faithfulness,  and  genuine  faithfulness  with  mercy;  and 
this  is  the  only  spirit  that  is  likely  to  purge  iniquity.  (Prov. 
xvi.  6.)  Connivance  will  produce  indifference;  and  undue 
severity  will  arm  the  offender  with  prejudice,  and  so  har- 
den him  in  sin :  but  the  love  of  God  and  of  our  brother's 
soul  are  adapted  to  answer  every  good  end.  If  we  love 
God,  like  Levi,  we  shall  know  no  man  after  the  flesh,  nor 
acknowledge  our  nearest  kindred ;  but  shall  observe  his 
word  and  keep  his  covenant.  And  if  we  love  the  soul  of 
our  brother,  we  shall  say,  "  He  is  fallen  to-day,  and  I  will 
reprove  him  for  his  good :  1  may  fall  to-morrow,  and  then 
let  him  deal  the  same  with  me."  Love  is  the  grand  secret 
of  church  discipline,  and  will  do  more  than  all  other  things 
put  together,  towards  insuring  success. 

In  the  exercise  of  discipline  it  is  necessary  to  distinguish 
between  faults  which  are  the  consequences  of  sudden 
temptation,  and  such  as  are  the  result  of  premeditation  and 
habit.  The  former  requires  a  compassionate  treatment;  the 
latter  a  greater  portion  of  severity.  The  sin  of  Peter  in 
denying  his  Lord  was  great,  and  if  noticed  by  the  enemies 
of  Christ,  might  bring  great  reproach  upon  his  cause;  yet, 
compared  with  the  sin  of  Solomon  it  was  little.  He  first 
14. 


gave  way  to  licentiousness ;  then  to  idolatry,  and  on  find- 
ing that  God,  as  a  punishment  for  his  sin,  had  given  ten 
tribes  to  Jeroboam,  he  sought  to  kill  him.  Cases  like  this 
are  immediately  dangerous,  and  require  a  prompt  and  de- 
cided treatment,  and  in  which  hesitating  tenderness  would 
be  the  height  of  cruelty.  "  Of  some  have  compassion,  mak- 
ing a  difference;  others  save  with  fear,  pulling  them  out 
of  die  lire  ;  hating  even  the  garment  spotted  by  the  flesh." 
v'Jude  22,  23.  See  also  Gal.  vi.  1.) 

In  all  our  admonitions  regard  should  be  had  to  the  age 
and  character  of  the  party.  An  elder,  as  well  as  other  men, 
may  be  in  fault,  and  a  fault  that  may  require  to  be  noticed; 
but  let  him  be  told  of  it  in  a  tender  and  respectful  manner. 
While  you  expostulate  with  younger  men  on  a  footing  of 
equality,  pay  a  deference  to  age  and  office.  "  Rebuke  not 
an  elder,  but  entreat  him  as  a  father,  and  the  younger  men 
as  brethren."  (1  Tim.  v.  1.) 

In  the  due  execution  of  Christian  discipline  there  are 
many  things  to  be  done  by  the  members  of  churches  indi- 
vidual] ij;  and  it  is  upon  the  proper  discharge  of  these  du- 
ties that  much  of  the  peace  and  purity  of  a  church  depends. 
If  we  be  faithful  to  one  another  there  will  be  but  few 
occasions  for  public  censure.  Various  improprieties  of 
conduct,  neglects  of  duty,  and  declensions  in  the  power  of 
godliness,  are  the  proper  subjects  of  pastoral  admonition. 
It  is  one  essential  branch  of  this  office  to  "  rebuke  and  ex- 
hort with  all  long-suffering."  (2  Tim.  iv.  2.)  Nor  is  this 
work  confined  to  pastors :  Christians  are  directed  to  ad- 
monish one  another.  (Rom.  xv.  14.)  Indeed  there  are 
things  which  a  wise  and  affectionate  people  will  be  con- 
cerned to  take  upon  themselves,  lest  a  prejudice  should  be 
contracted  against  the  ministry,  which  may  prevent  its 
good  effects.  This  is  peculiarly  necessary  in  the  settling  of 
differences,  in  which  whole  families  may  be  interested,  and 
in  which  it  is  extremely  difficult  to  avoid  the  suspicion  of 
partiality. 

In  all  cases  of  personal  offence,  the  rule  laid  down  by 
our  Lord,  in  the  eighteenth  chapter  of  Matthew,  ought  to 
be  attended  to ;  and  no  such  offence  ought  to  be  admitted 
before  a  church  till  the  precept  of  Christ  has  been  first 
complied  with  by  the  party  or  parties  concerned. 

In  manv  cases  where  faults  are  not  committed  immedi- 
14. 


ately  against  us,  but  which  are  unknown  except  to  a  few 
individuals,  love  will  lead  us  to  endeavour  to  reclaim  the 
party  if  possible,  without  any  further  exposure.  A  just 
man  will  not  be  willing,  unnecessarily  to  make  his  brother 
a  public  example.  The  scriptures  give  peculiar  encourage- 
ment to  these  personal  and  private  attempts.  "  If  any  of 
you  do  err  from  the  truth,  and  one  convert  him,  let  him  know 
that  he  who  converteth  a  sinner  from  the  error  of  his  way, 
shall  save  a  soul  from  death,  and  hide  a  multitude  of  sins.' 
(James  v.  19,  20.) 

In  cases  of  evil  report,  where  things  are  said  of  a  brother, 
in  our  hearing,  which,  if  true,  must  affect  his  character,  and 
the  purity  of  the  church,  it  cannot  be  right  to  go  on  to  report 
it.  Love  will  not  lead  to  this.  Many  reports  we  know  are 
unfounded ;  or  if  true  in  the  main,  they  may  have  been  ag- 
gravated ;  or  there  may  be  circumstances  attending  the 
case,  which  if  fully  understood  would  make  things  appear 
very  different  frcm  the  manner  in  which  they  have  been 
represented.  Now  it  is  almost  impossible  that  any  one  but 
the  party  himself  should  be  acquainted  with  all  these  cir- 
cumstances, or  able  to  give  a  full  account  of  them.  No 
time  therefore  should  be  lost,  ere  we  enquire  at  the  hand 
of  our  brother,  or  if  on  any  consideration  we  feel  that  to 
be  unsuitable,  it  would  be  proper  to  apply  to  an  officer  of 
the  church,  who  may  conduct  it  with  greater  propriety. 

There  are  cases  of  a  more  public  nature  still,  in  which 
much  of  the  peace  and  happiness  of  a  church  depends  upon 
the  conduct  of  its  members  in  their  individual  capacity. 
The  charge  given  by  the  apostle  to  the  Romans,  (chap, 
xvi.  17,  18.)  though  applicable  to  a  church,  yet  seems  to 
be  rather  addressed  to  the  individuals  who  compose  it. 
u  Now  I  beseech  you,  brethren,  mark  them  who  cause  divi- 
sions and  offences  contrary  to  the  doctrine  which  ye  have 
learned,  and  avoid  them.  For  they  that  are  such  serve  not 
our  Lord  Jesus  Christ,  but  their  own  belly;  and  by  good 
words  and  fair  speeches  deceive  the  hearts  of  the  simple." 
The  characters  to  be  avoided  appear  to  be  persons  whose 
object  it  is  to  set  up  a  party  in  the  church,  of  which  they 
may  be  the  heads  or  leaders ;  a  kind  of  religious  dema- 
gogues. Such  men  are  found,  at  one  time  or  other,  in  most 
societies ;  and  in  some  cases  the  peace  of  the  churches  has 
been  invaded  by  strangers,  who  are  not  of  their  own  cora- 
14, 


6 

munity.  Let  the  "brethren"  have  their  eye  upon  such 
men.  u  Mark  them:"  trace  their  conduct,  and  you  will 
soon  discover  their  motives.  Stand  aloof  from  them,  and 
"avoid"  striking  in  with  their  dividing  measures.  In  case 
of  their  being  members,  the  church,  collectively  consider- 
ed, ought,  no  doubt,  to  put  away  from  amongst  them  such 
wicked  persons :  but  as  every  collective  body  is  composed 
of  individuals,  if  those  individuals  suffer  themselves  to  be 
drawn  away,  the  church  is  necessarily  thrown  into  confu- 
sion, and  rendered  incapable  of  a  prompt,  unanimous,  and 
decided  conduct.  Let  members  of  churches,  therefore,  be- 
ware how  they  listen  to  the  insinuations  of  those  who 
would  entice  them  to  join  their  party.  Men  of  this  stamp 
are  described  by  the  apostle,  and  therefore  may  be  known, 
particularly  by  three  things — First,  by  their  doctrine ;  "  it 
is  contrary  to  that  which  has  been  learned  of  Christ." 
Secondly,  by  their  selfish  pursuits :  "  they  serve  not  our 
Lord  Jesus  Christ,  but  their  own  bellies."  Thirdly,  by 
their  insinuating  whining  pretences  of  affectionate  regard 
towards  their  partizans :  "  by  good  words  and  fair  speeches 
they  deceive  the  hearts  of  the  simple." 

To  this  may  be  added,  there  are  duties  on  individuals  in 
their  behaviour  towards  persons  who  lie  under  the  censure 
of  the  Church.  If  they  still  continue  in  a  state  of  impeni- 
tence, persist  in  their  sin,  or  be  irreconciled  to  the  church's 
proceedings  with  them,  it  is  of  the  utmost  consequence 
that  every  member  should  act  a  uniform  part  towards 
them.  We  may,  it  is  true,  continue  our  ordinary  and  ne- 
cessary intercourse  with  them  as  men,  in  the  concerns  of 
this  life :  but  there  must  be  no  familiarity,  no  social  inter- 
change, no  visitings  to  them,  nor  receiving  visits  from 
them,  nothing  in  short  that  is  expressive  of  connivance  at 
their  conduct. — "  If  any  man  that  is  called  a  brother  be  a 
fornicator,  or  covetous,  or  an  idolater,  or  a  railer,  or  a 
drunkard,  or  an  extortioner,  we  must  not  keep  company 
with  such  an  one,  no  not  to  eat."  (1  Cor.  v.  11.)  If  indi- 
vidual members  act  contrary  to  this  rule,  and  carry  it  free- 
ly towards  an  offender,  as  if  nothing  had  taken  place,  it 
will  render  the  censure  of  the  church  of  none  effect.  Those 
persons  also  who  behave  in  this  manner  will  be  considered 
by  the  party  as  his  friends,  and  others  who  stand  aloof  as 
his  enemies,  or  at  least  as  being  unreasonably  severe ; 
14. 


which  will  work  confusion,  and  render  void  the  best  and 
most  wholesome  discipline.  We  must  act  in  concert,  or 
we  may  as  well  do  nothing.  Members  who  violate  this  rule 
are  partakers  of  other  men's  sins,  and  deserve  the  rebukes 
of  the  church,  for  counteracting  its  measures. 

With  respect  to  those  things  which  fall  under  the  cogni- 
zance of  a  church  in  its  collective  capacity,  we  earnestly 
recommend  in  general,  that  every  thing  be  done  not  only 
with  a  view  to  the  honour  of  God,  and  the  good  of  the  par- 
ty, as  before  observed,  but  with  a  special  regard  to  the 
revealed  will  of  Christ.  That  some  kind  of  order  be  pre- 
served, in  every  community,  is  necessary  to  its  existence. 
Decency,  reputation,  and  even  worldly  policy,  will  in- 
duce us  to  take  some  notice  of  gross  immoralities:  but  this 
is  not  Christian  discipline :  nor  will  it  be  productive  of  its 
salutary  effects.  In  the  choice  of  officers,  few  if  any  church- 
es would  elect  a  profligate:  but  if  opulence  be  allowed  to 
supply  the  place  of  spirituality,  or  ambitious  or  litigious 
characters  be  preferred  on  the  principle  of  expediency,  as  a 
means  of  keeping  them  in  better  humour,  is  it  not  carnal  ? 
So,  in  matters  of  discipline,  few  churches  would  suffer  a 
grossly  immoral  or  litigious  character  to  continue  amongst 
them  unnoticed:  but  if,  instead  of  a  calm,  impartial  and  de- 
cided procedure,  we  enter  into  pusillanimous  compromises 
with  the  offender,  consenting  that  he  should  withdraw  of  his 
own  accord ;  if  the  crimes  of  rich  men  be  either  entirely 
overlooked,  or  but  slightly  touched,  lest  the  cause  should 
suffer  from  their  being  offended ;  or  if  the  misconduct  of 
poor  men  be  disregarded,  on  the  ground  of  their  being  per- 
sons of  little  or  no  account,  are  we  not  carnal,  and  walk  as 
men  ?  Brethren !  Are  there  any  such  things  amongst  us? 
Search  and  consider.  Such  things  ought  not  to  be.  The 
private  withdrawment  of  an  individual,  if  it  be  without  good 
reason,  may  justify  a  church  in  admonishing  him,  a»d,  if  he 
cannot  be  reclaimed,  in  excluding  him :  but  it  cannot  of 
itself  dissolve  the  relation.  Till  such  exclusion  has  taken 
place  he  is  a  member,  and  his  conduct  affects  their  repu- 
tation as  much  as  that  of  any  other  member.  With  regard 
to  a  neglect  of  discipline  lest  it  should  injure  the  cause, 
what  cause  must  that  be  which  requires  to  be  thus  sup- 
ported ?  Be  it  our  concern  to  obey  the  laws  of  Christ,  and 
leave  him  to  support  his  own  cause.  If  it  sink  by  fulfilling 
14. 


8 

his  commandments,  let  it  sink.  He  will  not  censuro  us  for 
not  supporting  the  ark  with  unhallowed  hands.  And  if  it 
be  criminal  to  fear  the  rich,  it  cannot  be  less  so  to  despise 
the  poor.  Let  brotherly  love  abound  towards  both.  Do  all 
things  without  partiality,  and  without  hypocrisy. 

We  cannot  enumerate  all  the  particular  cases  which  fall 
under  the  cognizance  of  a  Christian  church,  but  shall  men- 
tion a  few  which  are  recorded  in  the  Scriptures  for  our  imi- 
tation. 

A  DEPARTURE  FROM  THE  FAITH  OF  THE  GOSPEL,  OR  ANY 

of  its  leading  doctrines,  is  an  object  of  Christian  disci- 
pline. "  I  would  they  were  even  cut  off  that  trouble  you — 
I  have  a  few  things  against  thee,  because  thou  hast  them 
that  hold  the  doctrine  of  Balaam — so  hast  thou  also  them 
that  hold  the  doctrine  of  the  Nicolaitans,  which  thing  I 
hate. — A  man  that  is  an  heretic,  after  the  first  and  second 
admonition  reject,  knowing  that  he  that  is  such  is  sub- 
verted, and  sinneth,  being  condemned  of  himself."  (Gal. 
v.  12.  Rev.  ii.  14,  15.  Tit.  iii.  10.) 

It  is  worthy  of  notice,  that  the  only  passage  in  the  New 
Testament  wherein  heresy  is  introduced  as  an  object  of 
discipline,  makes  no  mention  of  any  thing  as  composing  it 
but  what  relates  to  the  principles  of  the  party.  It  may  be 
supposed  that  those  who  were  accounted  heretics  by  the 
apostles  were  as  impure  in  their  lives  as  they  were  anti- 
christian  in  their  doctrine,  and  that  they  were  commonly 
disturbers  of  the  peace  and  unity  of  the  churches :  but 
however  this  might  be,  neither  of  these  evils  are  alleged  as 
the  reason  for  which  the  heretic  was  to  be  rejected.  All 
that  is  mentioned  is  this:  He  is  subverted,  and  sinneth, 
being  condemned  of  himself. 

He  is  "  subverted ;"  that  is,  his  professed  faith  in  the  gos- 
pel is  in  effect  overturned,  or  rendered  void ;  consequently 
he  requires  to  be  treated  as  an  unbeliever.  He  is  M  con- 
demned of  himself;"  that  is,  the  gospel  being  a  consistent 
whole,  he  who  rejects  some  of  its  leading  principles, 
while  he  professes  to  retain  others,  is  certain  to  fall  into 
self-contradiction  ;  which,  if  clearly  pointed  out  in  a  M  first 
and  second  admonition,"  and  he  still  persist,  he  will  be 
compelled  obstinately  to  shut  his  eyes  against  the  light, 
and  thus,  "  sin"  against  the  dictates  of  his  own  con- 
science. 

14 


9 

It  has  been  asked  by  persons  who  disapprove  of  all 
church  proceedings  on  account  of  a  difference  in  religious 
principles,  Who  is  to  judge  what  is  heresy  ?  We  answer, 
Those  who  are  to  judge  what  is  immorality  in  dealing  with 
loose  characters.  To  suppose  it  impossible  to  judge  what 
heresy  is,  or  to  deny  that  the  power  of  so  deciding  rests  in 
a  Christian  church,  is  to  charge  the  apostolic  precept  with 
impertinence.  It  is  true,  the  judgment  of  a  church  may 
be  erroneous  as  well  as  that  of  an  individual ;  and  it  be- 
comes them  in  their  decisions  to  consider  that  they  will  all 
be  revised  at  the  great  day:  but  the  same  may  be  said  of 
all  human  judgment,  civil  or  judicial,  to  which  no  one  is  so 
void  of  reason,  as  on  this  account  to  object. 

In  CASES  OF  NOTORIOUS  AND    COMPLICATED    WICKEDNESS, 

it  appears,  that  in  the  primitive  churches,  immediate  ex- 
clusion was  the  consequence.  In  the  case  of  the  incestuous 
Corinthian,  there  are  no  directions  given  for  his  being  ad- 
monished, and  excluded  only  in  case  of  his  being  incorrigi- 
bly impenitent.  The  apostle  determined  what  should  be 
done — In  the  name  of  the  Lord  Jesus  when  ye  are  gather- 
ed together  to  deliver  such  a  one  unto  Satan.  We  cannot 
but  consider  it  as  an  error  in  the  discipline  of  some  church- 
es where  persons  have  been  detected  of  gross  and  aggra- 
vated wickedness,  that  their  exclusion  has  been  suspended, 
and  in  many  cases  omitted,  on  the  ground  of  their  profess- 
ed repentance.  While  the  evil  was  a  secret  it  was  persisted 
in,  but  when  exposed  by  a  public  detection,  then  repent- 
ance is  brought  forward,  as  it  were  in  arrest  of  judgment. 
But  can  that  repentance  be  genuine  which  is  pleaded  for 
the  purpose  of  warding  off  the  censures  of  a  Christian 
church  1  We  are  persuaded  it  cannot.  The  eye  of  a  true 
penitent  will  be  fixed  on  the  greatness  of  his  sin,  and  he 
will  be  the  last  to  discern  or  talk  of  his  repentance  for  it. 
So  far  from  pleading  it,  in  order  to  evade  censure,  he  will 
censure  himself,  and  desire  nothing  more  than  that  testi- 
mony may  be  borne  against  his  conduct  for  the  honour  of 
Christ. 

But  allowing  that  repentance  in  such  cases  is  sincere, 
still  it  is  not  of  such  account  as  to  set  aside  the  necessity 
of  exclusion.  The  end  to  be  answered  by  this  measure  is 
not  merely  the  good  of  the  party,  but  the  "  clearing"  of  a 
Christian  church  from  the  very  appearance  of  conniving  at 
14. 


10 

immorality  ;  and  which  cannot  be  accomplished  by  repent- 
ance only.  Though  Miriam  might  be  truly  sorry  for  her 
sin  in  having  spoken  against  Moses,  and  though  she  might 
be  healed  of  her  leprosy ;  yet  the  Lord  said  unto  Moses,  if 
her  father  had  but  spit  in  her  face,  should  she  not  be 
ashamed  seven  days  ?  Let  her  be  shut  out  from  the  camp 
seven  days;  and  after  that  let  her  be  received  in  again. 
(Numb.  xii.  14.) 

We  do  not  suppose,  however,  that  every  notorious  fault 
requires  immediate  exclusion.  The  general  rule  given  is — 

that  NOTORIOUS  EVILS  SHOULD  MEET  WITH  A  PUBLIC  RE- 
BUKE. Them  that  sin,  rebuke  before  all,  that  others  also 
may  fear.  (1  Tim.  v.  20.)  But  this  proceeding  does  not 
appear  to  amount  to  exclusion ;  it  is  rather  of  the  nature 
of  a  censure  or  reprimand,  accompanying  an  admonition. 
To  us  it  appears  that  the  circumstances  attending  a  sin, 
ought  to  determine  whether  it  require  immediate  exclusion 
or  not.  If  these  be  highly  aggravating ;  if  there  appear 
to  have  been  premeditation,  intention,  and  perseverance  in 
the  crime,  put  away  from  amongst  yourselves  that  wicked 
person:  but  if  circumstances  extenuate,  rather  than 
heighten  the  evil,  solemn  admonition,  accompanied  with 
rebuke,  ought  to  suffice,  and  no  exclusion  to  follow  but  in 
case  of  incorrigible  impenitence. 

There  are  also  faults  which  do  not  come  under  the  de- 
nomination of  notorious  sins,  wherein  directions  are  given 
for  recovering  the  offenders  without  amy  mention  being 

MADE    OF    EXCLUSION,    EITHER    IMMEDIATE    OR    ULTIMATE. 

There  is  perhaps  in  all  the  churches  a  description  of  men 
whose  characters  are  far  from  being  uniformly  circum- 
spect, and  yet  not  sufficiently  irregular  to  warrant  their 
being  separated  from  communion.  They  are  disorderly 
walkers ;  busy-bodies  in  other  men's  matters,  while  negli- 
gent of  their  own ;  in  a  word,  unamiabie  characters.  Now 
those  that  are  such  we  are  directed  to  exhort,  and  charge 
that  they  conduct  themselves  as  becometh  Christians.  If 
after  this  they  continue  disorderly,  observe  a  degree  of  dis- 
tance in  your  conduct  towards  them ;  withdraw  your  inti- 
macy; let  them  feel  the  frowns  of  their  brethren :  yet  be 
not  wholly  reserved,  but  occasionally  explain  to  them  the 
reasons  of  your  conduct,  affectionately  admonishing  them 
at  the  same  time  to  repentance  and  amendment  of  life. 
14. 


11 

"  Now  we  command  you,  brethren,  in  the  name  of  our 
Lord  Jesus  Christ,  that  ye  withdraw  yourselves  from  every 
brother  that  walketh  disorderly,  and  not  after  the  tradition 
which  he  received  of  us. — For  we  hear  that  there  are  some 
who  walk  among  you  disorderly,  working  not  at  all,  but 
are  busy-bodies.  Now  them  that  are  such  we  command, 
and  exhort  by  our  Lord  Jesus  Christ,  that  with  quietness 
they  work,  and  eat  their  own  bread.  And  if  any  obey  not 
our  word  by  this  epistle,  note  that  man,  and  have  no  com- 
pany with  him  that  he  may  be  ashamed :  yet  count  him  not 
as  an  enemy,  but  admonish  him  as  a  brother."  (2  Thess. 
iii.  6 — 15.)  If  churches  were  to  consult  only  their  own 
reputation,  they  would  often  discard  such  persons  at  an 
early  period :  but  where  there  is  reason  to  hope  that  the 
heart  is  right  in  the  main,  great  forbearance  must  be  ex- 
ercised, and  long  perseverance  in  endeavouring  to  recover. 
How  many  imperfections  were  discovered  in  the  conduct 
of  the  twelve  apostles,  while  their  Lord  was  with  them,  and 
what  an  example  of  forbearance  has  he  left  us !  One  cha- 
racter reclaimed  is  of  greater  account  and  more  to  the  ho 
nour  of  a  Christian  church,  than  many  discarded. 

Finally,  a  watchful  eye  upon  the  state  of  the  church,  and 
of  particular  members,  with  a  seasonable  interposition, 
may  do  more  towards  the  preservation  of  good  order  than 
all  other  things  put  together.  Discourage  whisperings, 
backbitings,  and  jealousies.  Frown  on  tale  bearers,  and 
give  no  ear  to  their  tales.  Nip  contentions  in  the  bud. 
Adjust  differences  in  civil  matters  among  yourselves. 
Bring  together  at  an  early  period  those  in  whom  miscon- 
ception and  distrust  have  begun  to  operate,  ere  ill  opinion 
ripen  into  settled  dislike.  By  a  frank  and  timely  explana- 
tion in  the  presence  of  a  common  friend,  that  may  be  heal- 
ed in  an  hour,  which,  if  permitted  to  proceed,  a  series  of 
years  cannot  eradicate.  Be  affectionately  free  with  one  an- 
other. Give  tender  and  faithful  hints  where  it  appears  to 
you  that  one  of  your  brethren  is  in  danger  of  being  drawn 
aside  from  the  principles  or  spirit  of  the  gospel.  Let  all  be 
given,  from  their  first  entering  into  connexion  with  you,  to 
expect  them.  If  any  one  take  offence  at  such  treatment, 
give  him  to  understand  that  he  who  cannot  endure  a  cau- 
tion or  a  reproof,  is  unfit  for  Christian  society ;  and  is  in 
the  utmost  danger  of  falling"  into  mischief. 
14. 


12 

The  free  circulation  of  the  blood,  and  the  proper  dis- 
charge  of  all  the  animal  functions,  are  not  more  necessary 
to  the  health  of  the  body,  than  good  discipline  is  to  the 
prosperity  of  a  community. 

If  it  were  duly  considered  how  much  the  general  inte- 
rests of  religion,  and  even  the  salvation  of  men,  may  be 
affected  by  the  purity  and  harmony  of  Christian  churches, 
we  should  tremble  at  the  idea  of  their  being  interrupted 
by  us.  The  planting  of  a  church  in  a  neighbourhood 
where  the  gospel  is  preached,  and  the  ordinances  of  Christ 
administered  in  their  purity,  is  a  great  blessing.  It  is  a  tem- 
ple reared  for  God,  in  which  he  designs  to  record  his 
name,  to  meet  with  his  humble  worshippers,  and  to  bless 
them.  We  have  seen  churches  of  this  description,  in  the 
midst  of  a  career  of  spiritual  prosperity,  edifying  one  an- 
other in  love,  and  gathering  souls  to  the  Redeemer's  stan- 
dard, all  in  a  little  time,  blasted  and  ruined  by  some  un- 
happy event  that  has  thrown  them  into  disorder.  One  of 
the  members,  it  may  be,  has  acted  unworthily — he  is  re- 
proved— his  relations  or  particular  acquaintances  take  on 
his  side — discipline  is  interrupted — the  church  is  divided 
into  parties — hard  things  are  said  on  both  sides — the  bond 
of  love  is  broken — tender  minds  are  grieved,  and  retire — 
worship  is  but  thinly  attended,  and  the  enjoyment  of  it  is 
vanished — God's  friends  mourn  in  secret,  and  his  enemies 
triumph,  saying,  aha!  so  would  we  have  it!  Truly  it  is  a 
serious  thing  to  occasion  the  ruin  of  a  Church  of  Christ ! 
If  any  man  defile  the  temple  of  God,  him  shall  God  de- 
stroy! A.  Fuller. 

Humility  makes  a  man  peaceable  among  brethren,  fruit- 
ful in  well-doing,  cheerful  in  suffering,  and  constant  in  holy 
Walking.  Humility  fits  us  for  the  highest  services  we  owe 
to  Christ,  and  yet  will  not  neglect  the  lowest  service  to 
the  meanest  saint.  Humility  can  feed  upon  the  meanest 
dish,  and  yet  it  is  maintained  by  the  choicest  delicacies,  as 
God,  Christ,  and  glory.  Humility  will  make  a  man  bless 
him  that  curses  him,  and  pray  for  those  that  persecute 
him.  A  humble  heart  is  a  habitation  for  God,  a  scholar  foi 
Christ,  a  companion  of  angels,  a  preserver  of  grace,  and 
meet  for  glory.  Humility  is  the  nurse  of  our  graces,  pre- 
server of  our  mercies,  and  the  great  promoter  of  holy  duties, 
1  *■  .  B  hooks. 


TEE  DUTIES   OF 

CHURCH  MEMBERS 

TOWARDS  EACH   OTHER. 


BY  J.  A.  JAMES. 


I.  The  first,  and  that  which  indeed  seems  to  include 
every  other,  is  love. 

The  stress  which  is  laid  on  this  in  the  Word  of  God, 
both  as  it  respects  the  manner  in  which  it  is  stated, 
and  the  frequency  with  which  it  is  enjoined,  sufficiently 
provee  its  vast  importance  in  the  Christian  temper, 
and  its  powerful  influence  on  the  communion  of  believ- 
ers. It  is  enforced  by  our  Lord  as  the  identifying  law 
of  his  kingdom.  "  This  is  my  commandment,  that  ye 
love  one  another  as  I  have  loved  you."  John  xv.  12.  By 
this  we  learn  that  the  subjects  of  Christ  are  to  be  known 
and  distinguished  amongst  men,  by  their  mutual  affec- 
tion. This  injunction  is  denominated  the  new  command- 
ment of  the  Christian  economy ;  not  that  love  was  no 
duty  before  the  coming  of  Christ ;  but  it  is  now  placed 
more  prominently  amongst  the  duties  of  believers  ;  is 
urged  on  fresh  grounds,  enforced  by  a  more  perfect 
example,  and  constrained  by  stronger  motives.  The 
dispensation  of  Jesus  Christ  is  a  system  of  most  won- 
derful,  most  mysterious  grace  5  it  is  the  manifestation, 
commendation,  and  perfection  of  divine  love.  It  ori- 
ginated in  the  love  of  the  Father,  and  is  accomplished 
by  the  love  of  the  Son.  Jesus  Christ  was  an  incarnation 
of  love  in  our  world.  He  was  love  living,  breathing, 
speaking,  acting,  amongst  men.  His  birth  was  the  na- 
tivity of  love,  his  sermons  the  words  of  love,  his  mira- 
cles the  wonders  of  love,  his  tears  the  meltings  of  love, 
his  crucifixion  the  agonies  of  love,  his  resurrection  the 
triumph  of  love.  Hence  it  was  natural,  that  love  should 
be  the  cardinal  virtue  in  the  character  of  his  saints,  and 
that  it  should  be  the  law  which  regulates  their  conduct 
towards  each  other. 


DUTIES  OF  CHURCH  MEMBERS  [_2 

And  it  is  worthy  of  remark,  that  he  has  made  his 
love  to  us,  not  only  the  motive,  but  the  pattern  of  our 
love  to  each  other.  This  is  my  commandment,  that  ye 
love  one  another  as  I  have  loved  you,  John  xv.  17.  Let 
us  for  our  instruction  dwell  upon  the  properties  of  his 
love,  that  we  may  know  what  should  be  the  character- 
istics of  our  own.  His  was  real  and  great  affection,  and 
not  a  mere  nominal  one  :  so  let  us  love  not  in  word  and 
in  tongue  only,  but  also  in  deed  and  in  truth.  His  was 
free  and  disinterested,  without  any  regard  to  our  deserts: 
so  ours  should  be  independent  of  any  regard  to  our  own 
advantage.  His  was  fruitful  unto  tears,  and  agonies, 
and  blood,  and  death  :  so  should  ours  in  every  thing 
that  can  establish  the  comfort  of  each  other.  His  was 
a  love  of  forbearance  and  forgiveness  ;  so  should  ours  be. 
His  was  purely  a  spiritual  flame;  not  loving  them  as 
rational  creatures  merely,  but  as  objects  of  divine  af- 
fection, and  subjects  of  divine  likeness.  His  was  un- 
cliangeable  notwithstanding  our  weaknesses  and  unkind- 
nesses :  thus  we  are  bound  to  love  one  another,  and 
continue  unalterable  in  our  affection  to  each  other,  in 
opposition  to  all  those  little  infirmities  of  temper  and 
conduct  which  we  daily  discover  in  our  fellow  Chris- 
tians. 

The  Apostles  echoed  the  language  of  their  Master, 
and  continually  enjoined  the  churches  which  they  had 
planted,  to  love  one  another,  and  to  let  brotherly  love 
abound  and  increase.  It  is  a  grace,  so  important  that, 
like  holiness,  no  measure  of  it  is  sufficient  to  satisfy  the 
requirement  of  the  Word  of  God.  It  is  the  basis,  and 
cement,  and  beauty  of  the  Christian  union.  The  church 
where  it  is  wanting,  whatever  may  be  the  number  or 
gifts  of  its  members,  is  nothing  better  than  a  heap  of 
stones,  which,  however  polished,  want  the  coherence 
and  similitude  of  a  palace. 

In  the  best  and  purest  ages  of  the  church,  this  virtue 
shone  so  brightly  in  the  character  of  its  members,  was 
so  conspicuous  in  all  their  conduct,  was  expressed  in 
actions  so  replete  with  noble,  disinterested,  and  heroic 
affection,  as  to  become  a  proverb  with  surrounding  pa- 
gans, and  call  forth  the  well  known  exclamation,  "  See 
how  these  Christians  love  one  another  !"  A  finer  eulo- 

91 


3  ]  TOWARDS  EACH  OTHER. 

gium  was  never  pronounced  on  the  Christian  church  ; 
a  more  valuable  tribute  was  never  deposited  on  the  al- 
tar of  Christianity.  Alas  !  that  it  should  so  soon  have 
ceased  to  be  just,  and  that  the  church  as  it  grew  older 
should  have  lost  its  loveliness  by  losing  its  love. 

But  it  will  be  necessary  to  point  out  the  manner  in 
which  brotherly  love  wherever  it  exists  will  operate. 

\.  In  a  peculiar  complacency  in  our  fellow  members, 
viewed  as  the  objects  of  divine  love. 

Complacency  is  the  very  essence  of  love ;  and  the 
ground  of  all  proper  complacency  in  the  saints,  is  their 
relation  and  likeness  to  God.  We  should  feel  peculiar 
delight  in  each  other  as  fellow  heirs  of  the  grace  of 
God  ;  partakers  of  like  precious  faith,  and  joint  sharers 
of  the  common  salvation.  We  must  be  dear  to  each 
other  as  the  objects  of  the  Father's  mercy,  of  the  Son's 
dying  grace,  and  of  the  Spirit's  sanctifying  influence. 
The  love  of  Christians  is  of  a  very  sacred  nature,  and 
is  quite  peculiar.  It  is  not  the  love  of  consanguinity, 
or  friendship,  or  interest,  or  general  esteem ;  but  it  is 
an  affection  cherished  for  Christ's  sake.  They  may  see 
many  things  in  each  other  to  admire,  such  as  an  amia- 
ble temper,  public  spirit,  tender  sympathy ;  but  Chris- 
tian love  does  not  rest  on  these  things,  although  they 
may  increase  it,  but  on  the  ground  of  a  common  rela- 
tionship to  Christ.  On  this  account  they  are  to  take 
peculiar  delight  in  each  other,  as  being  one  in  Christ. 
"  These,"  should  a  believer  exclaim,  as  he  looks  on  the 
church,  "  are  the  objects  of  the  Redeemer's  living  and 
dying  love,  whom  he  regards  with  complacency ;  and 
out  of  affection  to  him,  I  feel  an  inexpressible  delight  in 
them.  I  love  to  associate  with  them,  to  talk  with  them, 
to  look  upon  them,  because  they  are  Christ's." 

2.  Love  to  our  brethren  will  lead  us  to  bear  one  ano- 
ther's burthens,  and  so  fulfil  the  law  of  Christ.  Gal.  vi.  2. 

When  we  see  them  oppressed  with  a  weight  of  anx- 
ious care,  instead  of  carrying  ourselves  with  cold  in- 
difference and  unfeeling  distance  towards  them,  we 
should  cherish  a  tender  solicitude  to  know  and  relieve 
their  anxieties.  How  touching  would  such  a  saluta- 
tion as  the  following  be,  from  one  Christian  to  another: 
"  Brother,  I  have  observed,  with  considerable  pain,  that 

91 


DUTIES   OF   CHURCH   MEMBERS  ^4 

your  countenance  has  been  covered  with  gloom,  as  if 
you  were  sinking-  under  some  inward  solicitude.  I 
would  not  be  unpleasantly  officious,  nor  wish  to  obtrude 
myself  upon  your  attention,  farther  than  is  agreeable ; 
but  I  offer  you  the  expressions  of  Christian  sympathy, 
and  the  assistance  of  Christian  counsel.  Can  I  in  any 
way  assist  to  mitigate  your  care,  and  restore  your  tran- 
quillity ?*'  At  such  sounds,  the  loaded  heart  would  feel 
as  if  half  its  load  were  gone.  It  may  be,  the  kind  in- 
quirer, could  yield  no  effectual  relief,  but  there  is  balm 
in  his  sympathy.  The  indifference  of  some  professing 
Christians  to  the  burthens  of  their  brethren  is  shock- 
ing; they  would  see  them  crushed  to  the  very  earth 
with  cares  and  sorrows,  and  never  make  one  kind  in- 
quiry into  their  situation,  nor  lend  a  helping  hand  to 
lift  them  from  the  dust.  Love  requires  that  we  should 
take  the  deepest  interest  in  each  other's  case,  that  we 
shculd  patiently  listen  to  the  tale  of  wo  which  a  brother 
brings  us,  that  we  should  mingle  our  tears  with  his, 
that  we  should  offer  him  our  advice,  that  we  should  sug- 
gest to  him  the  consolations  of  the  gospel ;  in  short,  we 
should  let  him  see  that  his  troubles  reach  not  only  our 
ear,  but  our  heart.  Sympathy  is  one  of  the  finest,  the 
most  natural,  the  most  easy  expressions  of  love. 

3.  Love  requires  that  we  should  visit  our  brethren  in 
their  affliction. 

"  I  was  sick  and  ye  visited  me,  I  was  in  prison  and  ye 
came  unto  me  ; — for  as  much  as  ye  did  it  unto  the  least 
of  these  my  brethren,  ye  did  it  unto  me;"  such  is  the 
language  of  Jesus  Christ  to  his  people,  by  which  he 
teaches  us  how  important  and  incumbent  a  duty  it  is  for 
church  members  to  visit  each  other  in  their  afflictions. 
Probably  there  is  no  duty  more  neglected  than  this. 
Christians  often  lie  on  beds  of  sickness  for  weeks  and 
months  successively,  without  seeing  a  fellow  member 
cross  the  threshold  of  their  chamber  door.  How  often 
have  I  been  shocked,  when  upon  inquiring  of  the  suffer- 
er whether  such  and  such  an  individual  residing  in  their 
neighbourhood  had  been  to  visit  them,  it  had  been  said 
in  reply,  "Oh!  no  Sir,  I  have  now  been  stretched  on 
this  bed  for  days  and  weeks.  My  pain  and  weakness 
have  been  so  great,  that  T  have  scarcely  been  able  to  col- 

91 


5  J  TOWARDS  EACH   OTHER. 

lect  my  thoughts  for  meditation  and  prayer.  The  sight 
of  a  dear  Christian  friend  would  indeed  have  relieved 
the  dull  monotony  of  this  gloomy  scene,  and  the  voice 
of  piety  would  have  been  as  music  to  blunt  my  sense  of 
pain,  and  lull  my  troubled  heart  to  short  repose  5  but 
such  a  sight  and  such  a  sound  have  been  denied  me. 
No  friend  has  been  near  me,  and  it  has  aggravated  sor- 
rows, already  heavy,  to  be  thus  neglected  and  forgotten 
by  a  church,  which  I  joined  with  the  hope  of  finding 
amongst  them  the  comfort  of  sympathy.  But  alas!  alas! 
I  find  them  too  much  occupied  with  the  things  seen 
and  temporal,  to  think  of  a  suffering  brother,  to  whom 
wearisome  nights  and  months  of  vanity  are  appointed." 
How  could  I  help  exclaiming, "  O,  Christian  love,  bright 
image  of  the  Saviour's  heart!  whither  hast  thou  fled, 
that  thou  so  rarely  visitest  the  church  on  earth,  to  shed 
thine  influence,  and  manifest  thy  beauties  there?" 
There  have  been  ages  of  Christianity,  so  historians  in- 
form us,  in  which  brotherly  love  prevailed  amongst 
Christians  to  such  a  degree,  that,  fearless  of  the  infec- 
tion diffused  by  the  most  malignant  and  contagious  dis- 
orders, they  have  ventured  to  the  bed  side  of  their  bre- 
thren expiring  in  the  last  stages  of  the  plague,  to  ad- 
minister the  consolations  of  a  hope  full  of  immortality. 
This  was  love ;  love  stronger  than  death,  and  which 
many  waters  could  not  quench.  It  was  no  doubt  im- 
prudent, but  it  was  heroic,  and  circulated  far  and  wide 
the  praises  of  that  dear  name  which  was  the  secret  of 
the  wonder. 

How  many  are  there,  now  bearing  the  Christian 
name,  who  scarcely  ever  yet  paid  one  visit  to  the  bed 
side  of  a  suffering  brother.  Shame  and  disgrace  upon 
such  professors!!!  Let  them  not  expect  to  hear  the  Sa- 
viour say,  "I  was  sick,  and  ye  visited  me." 

That  this  branch  of  Christian  love  may  be  performed 
with  greater  diligence,  it  would  be  a  good  plan  for  the 
pastor,  at  every  church  meeting,  to  mention  the  names 
of  the  afflicted  members,  and  stir  up  the  brethren  to  visit 
them.  It  would  be  particularly  desirable  for  Christians  to 
go  to  the  scene  of  suffering  on  a  Sabbath  day,  and  read  the 
Bible  and  sermons  to  the  afflicted,  at  that  time,  as  they 
are  then  peculiarly  apt  to  feel  their  sorrows,  in  conse- 

91 


DUTIES  OF   CHURCH"  MEMBERS  |  6 

quence  of  being  cut  off  from  the  enjoyments  of  public 
worship. 

4.  "  Pray  one  for  another,"  James  v.  16. 

Not  only  with  but  for  one  another.  A  Christian 
should  take  the  interests  of  his  brethren  into  the  closet. 
Private  devotion  is  not  to  be  selfish  devotion.  It  would 
much  increase  our  affection  did  we  devote  more  of  our 
private  prayers  to  each  other's  welfare. 

5.  Pecuniary  relief  should  be  administered  to  those  who 
need  it. 

"Distributing  to  the  necessities  of  the  saints,"  Rom. 
xii.  13,  is  mentioned  amongst  the  incumbent  duties  of 
professing  Christians.  How  just,  how  forcible  is  the 
interrogation  of  the  Apostle,  1  John  iii.  17,  "Whoso 
hath  this  world's  good,  and  seeth  his  brother  have  need, 
and  shutteth  up  his  bowels  of  compassion  from  him, 
how  dwelleth  the  love  of  God  in  him  ?"  Nothing  can  be 
more  absurd,  than  those  pretensions  to  love,  which  are 
not  supported  by  exertions  to  relieve  the  wants  of  the 
object  beloved.  It  must  be  a  singular  affection  which 
is  destitute  of  mercy.  So  powerfully  did  this  holy  pas- 
sion operate  in  the  first  ages  of  the  church,  that  many 
rich  Christians  sold  their  estates,  and  shared  their  af- 
fluence with  the  poor.  What  rendered  this  act  the 
more  remarkable  is,  that  it  was  purely  voluntary.  It 
is  not  our  duty  any  more  than  it  was  theirs,  to  go  this 
length  ;  still,  however,  it  is  evident  both  from  general 
principles  as  well  as  from  particular  precepts,  that  we 
are  under  obligation  to  make  some  provision  for  the 
comfort  of  the  poor.  This  duty  must  be  left"  in  the 
statement  of  general  terms,  as  it  is  impossible  to  define 
its  precise  limits.  It  does  not  appear  to  me  to  be  at  all 
incumbent  to  make  regular  periodical  distributions  to 
the  poor,  whether  in  circumstances  of  distress  or  not. 
Some  churches  have  a  registered  list  of  pensioners,  who 
come  as  regularly  for  their  pay,  as  if  they  were  hire^ 
servants.  If  they  are  old,  infirm,  or  unprovided  fo^ 
this  is  very  well ;  but  for  those  to  receive  relief,  who 
are  getting  a  comfortable  subsistence  by  their  labour, 
is  an  abuse  of  the  charity  of  the  church.  The  money 
collected  at  the  Lord's  supper,  should  be  reserved  for 
times  of  sickness  and  peculiar  necessitv. 

91 


T]  TOWARDS  EACH   OTHER. 

It  should  be  recollected,  also,  that  public  contribu- 
tions do  not  release  the  members  from  the  exercise  of 
private  liberality.  The  shilling  a  month  which  is  given 
at  the  Lord's  supper,  seems  in  the  opinion  of  many,  to 
discharge  them  from  all  further  obligation  to  provide  for 
the  comfort  of  their  poorer  brethren,  and  to  be  a  sort  of 
composition  for  the  full  exercise  of  religious  charity. 
This  is  a  great  mistake  ;  it  ought  rather  to  be  consider- 
ed as  a  mere  earnest,  or  pledge  of  all  that  more  effec- 
tive and  abundant  liberality  which  they  should  exercise 
in  secret.  Every  Christian  who  is  indulged  with  a  con- 
siderable share  of  the  bounties  of  providence  ought  to 
consider  the  poorer  members  of  the  church,  who  may 
happen  to  live  in  his  neighbourhood,  as  the  objects  of 
his  peculiar  care,  interest,  and  relief. 

6.  Forbearance  is  a  great  part  of  love. 

"Forbearing  one  another  in  love."  Eph.  iv.  2.  In  a 
Christian  church,  especially  where  it  is  of  considerable 
magnitude,  we  must  expect  to  find  a  very  great  diversity 
of  character.  There  are  all  the  gradations  of  intellect, 
and  all  the  varieties  of  temper.  In  such  cases  great 
forbearance  is  absolutely  essential  to  the  preservation 
of  harmony  and  peace.  The  strong  must  bear  with  the 
infirmities  of  the  weak.  Christians  of  great  attainments 
in  knowledge  should  not  in  their  hearts  despise,  nor  in 
their  conduct  ridicule  the  feeble  conceptions  of  those 
who  are  babes  in  Christ ;  but  most  meekly  correct  their 
errors,  and  most  kindly  instruct  their  ignorance.  This 
is  love.  In  very  many  persons  there  will  unhappily  be 
found  'some  things,  which  although  they  by  no  means 
affect  the  reality  and  sincerity  of  their  religion,  consi- 
derably diminish  its  lustre,  and  have  a  tendency,  with- 
out the  caution  of  love,  to  disturb  our  communion  with 
them.  Some  have  a  forward  and  obtrusive  manner; 
others  are  talkative;  others  indulge  a  complaining, 
whining,  begging  disposition;  others  are  abrupt,  al- 
most to  rudeness,  in  their  address.  These,  and  many 
more,  are  the  spots  of  God's  children — with  which  we 
are  sometimes  so  much  displeased,  as  to  feel  an  aliena- 
tion of  heart  from  the  subjects  of  them,  although  we 
have  no  doubt  of  their  real  piety.  Now  here  is  room 
for  the  exercise  of  love.     These  are  the  cases  in  which 

91 


DUTIES   OF   CHURCH    MK.MBF.KS  |  8 

wo  arc  to  employ  that  charity  winch  covereth  all  things. 
Arc  we  to  love  only  amiable  Christians?  Perhaps,  after 
all,  in  the  substantial  parts  of  religion,  these  rough  cha- 
racters far  excel  others,  whom  courtesy  and  amiableness 
have  carried  to  the  highest  degree  of  polish.  I  do  not 
say  we  are  to  love  these  individuals/or  their  peculiari- 
ties, but  in  spite  of  them.  Not  on  their  own  account, 
but  for  Christ's  sake,  to  whom  they  belong.  And  what 
can  be  a  greater  proof  of  our  affection  for  him,  than  to 
love  an  unlovely  individual  on  his  account? 

If  you  had  the  picture  of  a  valued  friend,  would  you 
withdraw  from  it  your  affection,  and  throw  it  away,  be- 
cause there  was  a  spot  upon- the  canvass,  which  in  some 
degree  disfigured  the  painting?  No  :  you  would  say,  it 
is  a  likeness  of  my  friend  still,  and  I  love  it,  notwith- 
standing its  imperfection.  The  believer  is  a  picture  of 
your  best  friend  ;  and  will  you  discard  him,  neglect 
him,  because  there  is  a  speck  upon  the  painting  ? 

7.   Love  should  induce  us  to  ivatch  over  one  another. 

Am  I  my  brother's  keeper  ?  was  an  inquiry  suitable 
enough  in  the  lips  of  a  murderer,  but  most  unsuitable 
and  inconsistent  from  a  Christian.  We  are  brought 
into  fellowship  for  the  very  purpose  of  being  keepers 
of  each  other.  We  are  to  watch  over  our  brethren,  and 
admonish  and  reprove  them  as  circumstances  may  re- 
quire. I  do  not  mean  that  church  members  should  pry 
into  each  other's  secrets,  or  be  busy  bodies  in  other 
men's  matters,  for  that  is  forbidden  by  God  and  abomi- 
nable in  the  sight  of  man.  1  Thess.  iii.  11.  1  Pet.  iv.  15. 
Much  less  are  they  to  assume  authority  over  each 
other,  and  act  the  part  of  proud  and  tyrannical  inquisi- 
tors. But  still  we  are  to  "  exhort  one  another  daily,  lest 
any  be  hardened  through  the  deceitfulness  of  sin."  We 
are  not  to  suffer  sin  to  be  committed,  or  duty  to  be  omit- 
ted by  a  brother,  without  affectionately  admonishing 
him.  What  can  be  more  incumbent,  more  obligator v, 
than  this  ?  Can  we  indeed  love  any  one,  and  at  the  same 
time  see  him  do  that  which  we  know  will  injure  him, 
without  entreating  him  to  desist  ?  M  Brethren,  if  any  man 
be  overtaken  in  a  fault,  ye  which  are  spiritual  restore 
such  an  one  in  the  spirit  of  meekness."  Gal.  vi.  1. 

Let  us  then  take  heed  against  that  Cain-like  spirit 
which  is  too  prevalent  in  our  churches,  and  which  leaxls 


9]  TOWARDS  EACH   OTHER. 

many  to  act  as  if  their  fellow  members  were  no  more  to 
them  than  the  stranger  at  the  ends  of  the  earth.  Strik- 
ing are  the  words  of  God  to  the  Jews,  "  Thou  shalt  not 
hate  thy  brother  in  thy  heart  5  thou  shalt  in  any  wise  re- 
buke him,  and  not  suffer  sin  upon  him."  Lev.  xix.  17. 
Not  to  rebuke  him  then  when  he  sins,  is  instead  of  lov- 
ing him  to  hate  him.  This  neglect  is  what  the  apostle 
means  by  being  partakers  of  other  men's  sins.  The 
admonition  to  "warn  the  unruly,"  1  Thess.  v.  14.  was 
delivered  not  merely  to  ministers,  but  to  private  Chris- 
tians. 

I  know  no  duty  more  neglected  than  this.  It  is  one 
of  the  most  prevalent  defects  of  Christians.  Many  a 
backslider  would  have  been  prevented  from  going  far 
astray,  if  in  the  very  first  stages  of  his  declension  some 
brother,  who  had  observed  his  critical  state,  had  faith- 
fully and  affectionately  warned  and  admonished  him. 
What  shame,  and  anguish,  and  disgrace,  would  the  of- 
fender himself  have  been  spared,  and  what  dishonour 
and  scandal  would  have  been  averted  from  the  church 
by  this  one  act  of  faithful  love  ! 

I  am  aware  it  is  a  difficult  and  self-denying  duty  ;  but 
that  cannot  excuse  its  neglect.  Love  will  enable  us  to 
perform  it,  and  the  neglect  of  it  violates  the  law  of  Christ. 

II.  Church  members  should  cultivate  peace  and  har- 
mony one  with  another. 

"  Keep  the  unity  of  the  Spirit  in  the  bond  of  peace. 
Ephes.  iv.  3.  Be  of  one  mind,  live  in  peace.  2  Cor.  iii. 
1 1.  Follow  after  the  things  which  make  for  peace. 
Rom.  adv.  19."  It  is  quite  needless  to  expatiate  on  the 
value  and  importance  of  peace.  What  society  can  ex- 
ist without  it  ?  I  shall  therefore  proceed  to  state  what 
things  are  necessary  for  the  attainment  of  this  end. 

1 .  Ahmbers  should  be  subject  one  to  another  in  humility. 

"  Likewise,  ye  younger,  submit  yourselves  unto  the 
elder.  Yea,  all  of  you,  be  subject  one  to  another,  and 
be  clothed  with  humility."  1  Pet.  v.  5.  Now  from 
hence  we  learn,  that  some  kind  of  mutual  subjection 
ought  to  be  established  in  every  Christian  church.  This 
of  course  does  not  mean,  that  some  members  are  to 
make  an  entire  surrender  of  their  opinions  and  feelings 
to  others,  so  far  as  never  to  oppose  them,  and  always 

91 


DUTIES   OF   CHURCH    MEMBKRS  [tO 

to  be  guided  by  them.  It  is  not  the  subjection  of  an  in- 
ferior to  a  superior,  but  of  equals  to  one  another  ;  not 
that  which  is  extorted  by  authority,  but  voluntarily  con- 
ceded by  affection  ;  not  yielded  as  matter  of  right,  but 
given  for  the  sake  of  peace  :  in  short,  it  is  the  mutual 
subjection  of  love  and  humility.  Young  and  inexperi- 
enced persons  ought  to  be  subject  to  the  aged  5  for  what 
can  be  more  indecorous  than  to  see  a  stripling  standing 
up  at  a  church  meeting,  and  with  confidence  and  flip- 
pancy, opposing  his  views  to  those  of  a  disciple  old 
enough  to  be  his  grandfather  ?  Youth  loses  its  loveli- 
ness when  it  loses  its  modesty.  They  should  hearken 
with  deference  and  most  reverential  attention  to  the 
opinion  of  the  aged.  Nor  does  the  obligation  rest  here ; 
it  extends  to  those  who  are  equal  in  age  and  rank:  Church 
members  should  be  subject  to  each  other  ;  they  should 
not  be  determined  at  all  events  to  have  their  own  way, 
but  should  go  as  far  as  principle  will  let  them,  in 
giving  up  their  own  views  and  predilections  to  the  rest. 
Every  one  should  hearken  with  respectful  attention  to 
the  opinions  of  others,  and  be  willing  to  sacrifice  his 
own.  The  contention  ought  not  to  be  for  rule,  but  for 
subjection.  Instead  of  haughtily  exclaiming,  "  I  have 
as  much  right  to  have  my  way  as  any  one  else,"  we  should 
say,  "  I  have  an  opinion,  and  will  mildly  and  respectfully 
state  it ;  yet  I  will  not  force  it  upon  the  church,  but 
give  way  to  the  superior  wisdom  of  others,  if  I  am  op- 
posed." There  should  be  in  every  member  a  supposi- 
tion that  others  may  see  as  clearly,  probably  more  so, 
than  himself. 

The  democratic  principle  in  our  system  of  church 
government  must  not  be  stretched  too  far.  The  idea 
of  equal  rights  is  soon  abused  and  converted  into  the 
means  of  turbulence  and  faction.  Liberty,  fraternity, 
and  equality,  are  words  which  both  in  church  and  state 
tjave  often  become  the  signals  in  the  mouths  of  some, 
for  the  lawless  invasion  of  the  rights  of  others.  It  has 
been  strangely  forgotten,  that  no  man  in  social  life  has 
a  right  to  please  only  himself;  his  will  is,  or  ought  to 
be,  the  good  of  the  whole.  And  that  individual  violates 
at  once  the  social  compact,  whether  in  ecclesiastical  or 
civil  society,  who  pertinaciously  and  selfishly  exclaims, 

91 


11  "|  TOWARDS     EACH    OTHER. 

"  I  will  have  my  way."  Such  a  declaration  constitutes 
him  a  rebel  against  the  community.  Yet  alas!  how 
much  of  this  rebellion  is  to  be  found  not  only  in  the 
world,  but  in  the  church  5  and  what  havoc  and  desola- 
tion has  it  occasioned.  Unfortunately  for  the  peace  of 
our  societies,  it  is  sometimes  disguised,  by  the  deceit- 
fulness  of  the  human  heart,  under  the  cloak  of  zeal  for 
the  general  good.  Church  members  should  enter  into 
these  sentiments,  and  thus  comply  with  the  apostolic 
admonitions,  "Let  nothing  be  done  through  strife  or 
vain  glory,  but  in  lowliness  of  mind  let  each  esteem 
others  better  than  themselves."  Phil.  ii.  3.  "In  honour 
preferring  one  another."  Rom.  xii.  10. 

2.  To  the  preservation  of  peace,  a  right  treatment  of 
offences  is  essentially  necessary. 

We  should  ever  be  cautious  not  to  give  offence. 

Some  persons  are  rude,  dogmatical,  or  indiscreet ; 
they  never  consult  the  feelings  of  those  around  them, 
and  are  equally  careless  whom  they  please  and  whom 
they  offend.  They  say  and  do  just  what  their  feelings 
prompt,  without  the  least  regard  to  the  consequences 
of  their  words  and  actions.  They  act  like  an  indivi- 
dual who  because  it  pleases  him,  discharges  a  loaded 
musket  in  a  crowded  street,  where  some  are  almost 
sure  to  be  wounded.  This  is  not  the  charity  which  is 
kind,  courteous,  and  civil.  A  Christian  should  be  ever 
afraid  of  giving  offence;  he  should  be  anxious  not  to  in- 
jure the  wing  of  an  insect,  much  more  the  mind  of  a 
brother.  The  peace  of  his  brethren  should  even  be 
more  sacred  than  his  own.  It  should  be  his  fixed  de- 
termination never,  if  possible,  to  occasion  a  moment's 
pain.  For  this  purpose  he  should  be  discreet,  and  mild, 
and  courteous  in  all  his  language,  weighing  the  import 
of  words  before  he  utters  them,  and  calculating  the  con- 
sequence of  actions  before  he  performs  them.  He  should 
remember  that  he  is  moving  in  a  crowd,  and  be  careful 
not  to  trample  on,  or  jostle  his  neighbours. 

We  should  all  be  backward  to  receive  offence. 

Quarrels  often  begin  for  want  of  the  caution  I  have 
just  stated,  and  are  then  continued  for  want  of  the  back- 
wardness I  am  now  enforcing.  An  observance  of  tlic^e 
two  principles  would  keep  the  world  in  peace.  There 
are  some  people  whose  passions  sue  like  tow,  kindled 


DUTIES    OF    CHUKCH    MEMBERS  [12 

into  a  blaze  in  a  moment  by  the  least  spark  which  has 
been  designedly  or  accidentally  thrown  upon  it.  A 
word,  a  look,  is  in  some  cases  quite  enough  to  be  con- 
sidered a  very  serious  injury.  It  is  no  uncommon  thing 
for  such  persons  to  excuse  themselves  on  the  ground 
that  their  feelings  are  so  delicately  sensible  that  they 
are  offended  by  the  least  touch.  This  is  an  humiliating 
confession,  for  it  is  acknowledging  that  instead  of  being 
like  the  cedar  of  Lebanon,  or  the  oak  of  the  forest  which 
laughs  at  the  tempest,  and  is  unmoved  by  the  boar  of 
the  wood,  they  resemble  the  sensitive  plant,  a  little 
squeamish  shrub,  which  trembles  before  the  breeze, 
and  shrivels  and  contracts  beneath  the  pressure  of  an 
insect.  Delicate  feelings  !!  In  plain  English,  this  means 
that  they  are  petulant  and  irascible.  I  would  have  a 
text  of  Scripture  written  upon  a  label,  and  tied  upon  the 
forehead  of  such  persons;  and  it  should  be  this — "  Be- 
ware of  dogs." 

We  should  never  suffer  ourselves  to  be  offended,  un- 
til, at  least,  we  are  sure  that  offence  was  intended;  and 
this  is  really  not  so  often  as  we  are  apt  to  conclude. 
Had  we  but  patience  to  wait,  or  humility  to  inquire,  we 
should  find  that  many  things  were  done  by  mistake, 
which  we  are  prone  to  attribute  to  design.  How  often 
do  we  violate  that  charity  which  thinketh  no  evil,  and 
which  imperatively  demands  of  us  to  attribute  a  good 
motive  to  another's  conduct,  except  a  bad  one  is  proved. 
Let  us  then  deliberately  determine,  that,  by  God's  grace, 
we  will  not  be  easily  offended.  If  such  a  resolution 
were  generally  made  and  kept,  offences  would  cease. 
Let  us  first  ascertain  whether  offence  was  intended,  be- 
fore we  suffer  the  least  emotion  of  anger  to  be  indulged; 
and  even  then,  when  we  have  proved  that  the  offence 
was  not  committed  by  accident,  let  us  next  ask  ourselves 
whether  it  is  necessary  to  notice  it.  What  wise  man 
will  think  it  worth  while,  when  an  insect  has  stung  him, 
to  pursue  and  punish  the  aggressor  ? 

When  we  have  received  an  injury  which  is  too  seri- 
ous to  be  passed  over  unnoticed,  and  requires  explana- 
tion in  order  to  our  future  pleasant  intercourse  with  the 
individual  who  inflicts  it,  ive  should  neither  brood  over  it 
in  silence,  nor  communicate  it  to  a  third  person,  but  go 
directly  to  the  offender  himself ,  and  state  to  him  in  private 


13]  TOWARDS  EACH  OTHER. 

our  views  of  his  conduct.  This  is  most  clearly  enjoined 
by  our  divine  Lord — "  Moreover,  if  thy  brother  tres- 
pass against  thee,  go  and  tell  him  his  fault  between  the* 
and  him  alone:  if  he  shall  hear  thee,  thou  hast  gained 
thy  brother."  Matt,  xviii.  15.  Many  persons  lock  up 
the  injury  in  their  own  bosom;  and  instead  of  going  to 
their  offending  brother,  dwell  upon  his  conduct  in  si- 
lence, until  their  imagination  has  added  to  it  every  pos- 
sible aggravation,  and  their  minds  have  come  to  the 
conclusion  to  separate  themselves  for  ever  from  his  so- 
ciety. From  that  hour,  they  neither  speak  to  him,  nor 
think  well  of  him;  but  consider  and  treat  him  as  an  alien 
from  their  hearts.  This  is  not  religion.  Our  duty  is 
to  go,  and  to  go  as  speedily  as  possible,  to  the  offender 
The  longer  we  delay,  the  more  serious  will  the  offenc* 
appear  in  our  eyes,  and  the  more  difficult  will  it  be  to 
persuade  ourselves  to  obtain  the  interview. 

Others,  when  they  have  received  an  offence,  set  off  to 
somefriend,  perhaps  to  more  than  one,  to  lodge  their  com- 
plaint, and  tell  how  they  have  been  treated.  The  re- 
port of  the  injury  spreads  further  and  wider,  exaggerated 
and  swelled  by  those  circumstances,  which  every  gossip 
through  whose  hands  it  passes,  chooses  to  add  to  the  ori- 
ginal account,  till  in  process  of  time  it  comes  around  to 
the  offender  himself,  in  its  magnified  and  distorted  form, 
who  now  finds  that  he  in  his  turn  is  aggrieved  and  ca- 
lumniated; and  thus,  a  difficult  and  complicated  case  of 
offence,  grows  out  of  what  was  at  first  very  simple  in  its 
nature,  and  capable  of  being  adjusted.  We  ought  to 
go  at  once  to  the  party  offending  us,  before  a  syllable 
has  past  our  lips  on  the  subject  to  a  third  person;  and 
we  should  also  close  our  ears  against  the  complaints  of 
any  individual,  who  would  inform  us  of  the  fault  of  a 
brother,  before  he  has  told  the  offender  himself. 

Sometimes  when  persons  have  received  a  supposed 
offence,  they  will  endeavour  to  gain  information  from  others 
in  a  circuitous  and  clandestine  maimer,  in  order,  as  they 
think,  to  conduct  the  affair  with  prudence.  This  is 
crooked  policy,  and  rarely  succeeds.  It  is  next  to  im- 
possible to  creep  with  a  step  so  soft,  and  to  speak  with 
a  voice  so  muffled,  as  to  escape  detection;  and  if  the  in- 
dividual surprise  us  in  the  act  of  ferreting  into  holes 

91 


DUTIES  OF  CHURCH  MEMBERS  (j  4 

and  corners  for  evidence,  it  will  be  sure  to  excite  his 
indignation  and  disgust.  No,  go  to  him  at  once,  and 
alone.  This  is  the  command  of  Scripture,  and  it  is 
approved  by  reason,  Matt,  xviii.  15 — 17.  This  single 
admonition  is  worth  all  the  volumes  that  philosophy 
ever  wrote,  and  ought  to  be  inscribed  in  letters  of  gold. 
It  cannot  be  too  often  repeated,  nor  can  too  much  stress 
be  laid  upon  it.  Third  persons,  whose  ears  are  ever 
open  to  catch  reports,  should  be  avoided  as  the  plague; 
they  are  the  mischief-makers,  quarrel-mongers,  and 
pests  of  our  churches. 

Great  caution,  however,  should  be  observed  as  to  the 
spirit  in  which  we  go  to  the  offending  brother.  All  the 
meekness  and  gentleness  of  Christ  should  be  in  our 
temper  and  manner.  We  should  dip  our  very  tongue 
in  the  fountain  of  love.  Every  feeling,  every  look, 
every  tone  of  anger,  should  be  suppressed.  We  should 
noc  at  once  accuse  our  brother  of  the  injury,  for  the  re- 
port may  be  false;  but  modestly  ask  him  if  it  be  correct. 
All  attempts  to  extort  confession  by  threatenings  should 
be  avoided ;  and  instead  of  these,  nothing  should  be 
employed  but  the  appeals  of  wisdom,  the  gentle  per- 
suasions of  love.*     If  we  succeed  in  this  private  inter- 

*  There  is  a  veiy  interesting  description  of  the  manner  in  which 
private  offences  should  be  treated,  in  that  inimitable  book,  "  So- 
cial Religion  Exemplified."  Part  of  a  dialogue,  I  here  transcribe, 
as  showing  the  manner  and  spirit  in  which  this  very  difficult  mat- 
ter ought  to  be  managed: — 

"Neophttus.  If  Epenetns  please,  and  with  the  good  leave  of 
the  company,  1  would  further  request  a  brief  account  of  private 
offences,  that  probably  occurred  among  these  professing  brethren. 

"  Epexetus.  I  shall  then  gratify  my  young  friend,  which  I  am 
persuaded  will  not  be  ungrateful  to  the  company.  Upon  a  time, 
in  some  discourse  which  Egwan  (of  whom  you  have  heard  some- 
thing before)  and  one  Hyderus  had,  wherein  they  differed  in  opin- 
ion, the  latter  told  the  former  that  he  was  an  insignificant  fellow, 
whose  thoughts  were  not  to  be  regarded.  Egwan  said  in  answer, 
that  he  took  it  very  ill  of  him.  The  other  replied,  You  may  take 
it  as  you  please.  So  their  conversation  ended  in  a  cloud.  Egwan 
had  but  little  rest  that  night.  Is  it  so,  then,  he  says  to  himself, 
and  yet  did  Christ  redeem  me  ?  Did  the  Spirit  of  the  Lord  visit 
my  heart  ?  Did  the  church  of  Christ  receive  me  ?  And  must  1 
(though  weak  and  feeble)  be  called  insignificant  ?  Tossed  through 
the  nig-ht  in  much  uneasiness,  he  thought  to  go  in  the  morning  to 
one  of  the  elders  to  complain.     He  got  up   and  as  usual,  in  the 

01 


15]]  TOWARDS    EACH    OTHER. 

view  to  gain  our  brother  so  far  as  to  produce  a  little 
relenting,  we  ought  to  cherish,  by  the  kindest  expres- 
sions, these  beginnings  of  repentance,  and  to  avoid  all 
demands  of  unnecessary  concession,  all  haughty  airs 
of  conscious  superiority,  all  insulting  methods  of  dis- 
pensing pardon.     "Brother,"  we  should  say,  "my  aim 

first  place  committed  himself  to  God:  but  while  he  was  at  prayer, 
mourning"  over  his  present  uneasiness,  that  word  came  into  his 
mind,  If  thy  brother  shall  trespass  against  thee,  go  and  tell  him  his 
fault  between  thee  and  him  alone.  He  quickly  saw,  that  it  was  not 
his  immediate  business  to  divulge  it  to  any  body, — no,  not  to  an  el- 
der; but  to  go  directly  to  the  brother  who  gave  him  the  offence. 
Accordingly,  he  desired  God  to  give  him  meekness  of  wisdom 
from  above,  and  to  bless  his  design.  So  he  went  to  Hyderus,  and 
spoke  to  him  as  follows: 

Egwan.  Brother  I  have  had  a  very  uneasy  night;  you  spoke,  I 
think,  very  unadvisedly  with  your  lips,  to  say  no  worse  of  it;  you 
have  grieved  me  much,  and  surely  you  have  sinned  against  God. 
I  have  judged  it  my  duty  to  come  and  have  some  talk  with  you 
about  it;  and  have  mentioned  it  to  none  but  the  Lord.  You  know 
you  called  me,  in  disdain,  An  insignificant  fellow.  Pray,  what  do 
you  think  of  the  expression,  and  of  the  spirit  in  which  it  was 
spoken  ? 

Hyderus.  Truly,  I  think  it  was  not  worth  your  while  to  come 
to  me  about  it.  I  charge  you  not  with  pride;  yet  pray  does  it  not 
look  very  much  that  way,  that  you  should  make  it  your  business 
to  come  hither  to  prove  yourself  valuable  and  significant  ? 

Egwan.  I  came  with  no  other  design  than  to  tell  you  my 
grievance.  For  if  I  am  such  a  person  as,  with  disdain,  you  de- 
scribed me,  then  am  I  not  regarded  by  the  Redeemer;  have  no  por- 
tion in  him;  nor  doth  his  Spirit  dwell  in  me;  nor  hath  he  ever  taken 
notice  of  me;  otherwise,  sure,  I  should  be  entitled  to  a  place  in  the 
esteem  of  his  children.  Why  did  the  church  receive  me  ?  You 
have  censured  the  whole  church,  as  well  as  myself. 

Hyderus.  I  do  not  pretend  to  justify  what  I  said;  but  think  you 
greatly  aggravate  it;  whereas,  you  might  as  well  have  been  easy 
without  taking  any  notice  of  it. 

Egwan.  And  suffer  the  sin  to  he  upon  you  ?  Brother,  nothing 
is  desired  but  repentance  for  sinning  against  God.  I  hope  I  am 
willing  to  think  meanly  of  myself,  but  am  not  so  willing  that  any 
thing  appertaining  to  the  Redeemer's  kingdom  should  be  treated 
with  derision  or  disdain. 

Hyderus.  Dear  brother,  I  disdain  you  not;  you  discover  your- 
self to  be  a  Christian  of  good  improvement.  I  am  sorry  to  have 
so  sinned  against  God  and  you,  and  desire  that  brotherly  love  and 
tender  respect  may  continue. 

Egwan.     J men,- 1  am  satisfied,  dear  brother. 

Chhistophilus.  What  a  speedy,  happy  end  was  put  to  this  of- 
fence !    Oh,  what  endless  strife  of  tongues,   evil  surmisings,  ani- 


DUTIES  OF  CHURCH  MEMBERS  f  1 6 

was  not  to  degrade  you,  but  to  convince  you  $  and  since 
you  see  and  acknowledge  your  fault,  I  am  satisfied,  and 
shall  forgive  and  forget  it  from  this  moment." 

If  the  offender  should  refuse  to  acknowledge  his  fault, 
and  it  should  be  necessary  for  us  to  take  a  witness  or 
two,  which  is  our  next  step  in  settling  a  disagreement, 
we  must  be  very  careful  to  select  men  of  great  discretion 
and  calmness;  men  who  will  not  be  likely  to  inflame, 
instead  of  healing  the  wound ;  men  who  will  act  as  me- 
diators^ not  as  partizans. 

It  is  absolutely  necessary  in  order  to  offences  being 
removed,  that  the  offender,  upon  his  being  convicted 
of  an  injury,  shoidd  make  all  suitable  concession;  and  it 
will  generally  be  found,  that  in  long  continued  and  com- 
plicated strifes,  this  obligation  becomes  mutual.  Who- 
ever is  the  original  aggressor,  a  feud  seldom  conti- 
nues long,  ere  both  parties  are  to  blame.  Even  the  ag- 
grieved individual  has  something  to  concede  :  and  the 
way  to  induce  the  other  to  acknowledge  his  greater 
offence,  is  for  him  to  confess  his  lesser  one.  It  is  the 
mark  of  a  noble  and  ingenuous  mind  to  confess  an 
error,  and  solicit  its  forgiveness.  "  Confess  your  faults 
one  to  another,''  is  an  inspired  injunction.  The  man 
who  is  too  proud  to  acknowledge  his  fault,  when  his 
conduct  demands  it,  has  violated  his  duty,  and  is  a  fit 
subject  for  censure.  There  are  some  persons,  so  far 
forgetful  of  their  obligations  to  Christ  and  to  their  bre- 
thren, as  not  only  to  refuse  to  make  concession,  but 
even  to  give  explanation.  Their  proud  spirits  disdain 
even  to  afford  the  least  satisfaction  in  the  way  of  throw- 
ing light  upon  a  supposed  offence.  This  is  most  crimi- 
nal, and  is  such  a  defiance  of  the  authority  of  the  Lord 

mosities,  and  popular  clamour,  spring  and  prevail  in  some  places, 
for  want  of  observing  such  a  method  as  this  ! 

Neophytos.  Bat  what  if  Egwan  had  gone  to  the  elder  first, 
as  he  thought  once  to  do  ? 

Epenetus.  Why,  then  he  would  have  been  reproved  for  taking 
such  a  wrong  step;  would  have  been  better  informed,  and  sent 
about  his  business. 

Neophttus.  But  what  if  Hyda-us  had  justified  himself  and  per 
sisted  in  his  sin? 

Epbsetxjs.  Then  Egwan  must  have  taken  another  opportu- 
nity, and  desired  a  brother  or  two  to  go  along  with  him;  that  they 
might  use  their  joint  endeavours  to  bring  the  offenderto  repentance. 


!7j  TOWARDS    EACH    OTHER. 

Jesus,  as  ought  to  bring  the  individual  before  the  bar 
c>f  the  church. 

We  should  be  very  cautious  not  to  exact  unreasonable 
concession.  A  revengeful  spirit  is  often  as  effectually 
gratified  by  imposing  hard  and  humiliating  terms  of 
reconciliation,  as  it  possibly  could  be  by  making  the 
severest  retaliation.  No  offender  is  so  severely  punish- 
ed, as  he  who  is  obliged  to  degrade  himself  in  order 
to  obtain  a  pardon.  And  as  all  revenge  is  unlawful, 
•we  should  be  extremely  careful  not  to  gratify  it  at  the 
a  ery  time  and  by  the  manner  in  which  we  are  dispens- 
ing pardon.  -  To  convince  a  brother,  not  to  degrade 
I  dm,  is  the  object  we  are  to  seek  5  and  especially 
should  we  endeavour  to  show  him,  that  his  offence  is 
more  against  Christ,  than  against  ourselves. 

When  suitable  acknowledgments  are  made,  the  act 
of  forgiveness  is  no  longer  optional  with  us.  From  that 
moment  every  spark  of  anger,  every  feeling  of  a  re- 
vengeful nature,  is  to  be  quenched.  "Let  not  the  sun 
go  down  upon  your  wrath,  neither  give  place  to  the 
devil."  Ephes.  iv.  26,  27.  If  we  suffer  sleep  to  visit 
our  eyes  before  we  have  forgiven  an  offending,  but  pe- 
nitent brother,  we  are  committing  a  greater  offence 
against  Christ,  than  our  brother  has  committed  against 
us.  The  man  that  takes  a  revengeful  temper  to  his 
pillow,  is  inviting  Satan  to  be  his  guest.  Such  a  man 
would  probably  tremble  at  the  thought  of  taking  a  har- 
lot to  his  bed;  but  is  it  no  crime  to  sleep  in  the  embrace 
of  a. fiend?  The  word  revenge  should  be  blotted  from 
the  Christian's  vocabulary  by  the  tears  which  he  sheds 
for  his  own  offences.  How  can  an  implacable  Chris- 
tian repeat  that  petition  of  our  Lord's  prayer,  "  For- 
give me  my  trespasses  as  I  forgive  them  that  trespass 
against  me  ?"  Does  he  forget  that  if  he  uses  such  lan- 
guage while  he  is  living  in  a  state  of  resentment  against 
a  brother,  he  is  praying  for  perdition — for  how  does  he 
forgive  them  that  trespass  against  him  ?  By  revenge. 
How  strong  is  the  language  of  Paul.  "Grieve  not 
the  Holy  Spirit  of  God  whereby  ye  are  sealed  unto  the 
Jilay  of  redemption.  Let  all  bitterness,  and  wrath,  and 
clamour,  and  evil  speaking,  be  put  away  from  you, 
with  all  malice:  and  be  kind  one  to  another,  and  ten- 
der-hearted, forgiving  one  another,  even  as  God,  foi 


DUTIES    OF     CHURCH    MEMBERS  |_ld 

Christ's  sake,  hath  forgiven  you."  Ephes.  iv.  30 — 32 
What  motives  to  a  forgiving  spirit !!  Can  that  man 
have  ever  tasted  the  sweets  of  pardoning  mercy  who 
refuses  to  forgive  an  erring  brother  ?  Go,  Christian 
professor,  go  first  to  the  law,  and  learn  thy  twice  ten 
thousand  sins;  go  in  imagination  to  the  brink  of  the 
bottomless  pit,  and  as  thou  hearkenest  to  the  bowlings 
of  the  damned,  remember  that  those  howlings  might 
have  been  thine;  then  go  the  cross,  and  while  thou 
lookest  on  the  bleeding  victim,  which  is  nailed  to  it, 
hearken  to  the  accents  of  mercy  which  breathe  like  soft 
music  in  thine  ear,  "  Go  in  peace,  thy  sins  are  all  forgiven 
thee."  WhditjWill  you,  can  you  return  from  such  scenes, 
with  purposes  of  revenge?  No;  impossible.  An  impla- 
cable Christian  is  a  contradiction  in  terms.  "  Bigots 
there  may  be,  and  have  been,  of  all  denominations; 
but  an  implacable,  irreconcilable,  unforgiving  Chris- 
tian, is  of  the  same  figure  of  speech,  as  a  godly  adul- 
terer, a  religious  drunkard,  a  devout  murderer." 

The  last  step  in  reclaiming  an  offender,  is  to  bring 
him  before  the  assembled  church.  "  If  he  will  not  hear 
thee,  then  take  with  thee  one  or  two  more,  that  in  the 
mouth  of  two  or  three  witnesses,  every  word  may  be 
established;  and  if  he  shall  neglect  to  hear  them,  tell 
it  unto  the  church;  but  if  he  neglect  to  hear  the  church, 
let  him  be  unto  thee  as  a  heathen  man  and  a  publican." 
Every  effort  that  ingenuity  can  invent,  affection  prompt, 
or  patience  can  conduct,  ought  to  be  made,  before  it  be 
brought  to  be  investigated  by  the  brethren  at  large. 
If  every  trivial  disagreement  be  laid  before  the  church, 
it  will  soon  become  a  court  of  common  pleas,  and  hare 
all  its  time  consumed  in  adjusting  matters  of  which  it 
ought  never  to  have  heard. 

An  offence  ought  never  to  be  considered  as  removed, 
vjitil  love  is  restored.  We  should  never  rest  until  such 
an  explanation  has  been  given  and  received,  as  will  ena- 
ble us  to  return  to  harmony  and  confidence.  A  mere 
cessation  of  actual  hostilities  may  do  for  the  intercourse 
of  the  world,  but  not  for  the  fellowship  of  the  saints. 
There  is  no  actual  strife  between  the  tenants  of  the  se- 
pulchre; but  the  cold  and  gloomy  stillness  of  a  church- 
yard is  an  inappropriate  emblem  of  the  peace  of  a  Chris- 
tian church.     In  such  a  community  we  expect,  that  not 


19]  TOWARDS    EACH    OTHER. 

only  will  the  discords  and  sounds  of  enmity  be  hushed, 
but  the  sweet  harmonies  of  love  be  heard;  not  only  that 
the  conflict  of  rage  will  terminate,  but  be  succeeded  by 
the  activity  of  genuine  affection. 

TVhen  once  an  offence  has  been  removed,  it  should  never 
be  adverted  to  in  future.  Its  very  remembrance  should 
if  possible  be  washed  from  the  memory  by  the  waters 
of  Lethe.  Other  causes  of  disagreement  may  exist, 
and  fresh  feuds  arise;  but  the  old  one  is  dead  and  buried, 
and  its  angry  ghost  should  never  be  evoked  to  add  fury 
to  the  passion  of  its  successor.  Nor  should  we,  when 
in  our  turn  we  are  convicted  of  an  error,  shelter  our- 
selves from  reproof,  by  reminding  our  reprover,  that 
he  was  once  guilty  of  a  similar  offence.  This  is  mean, 
dishonourable,  unchristian,  and  mischievous. 

Every  Christian  shoidd  bear  reproof  with  meekness. 
Few  know  how  to  give  reproof  with  propriety,  still 
fewer  how  to  bear  it.  "  Let  the  righteous  smite  me, 
it  shall  be  a  kindness;  and  let  him  reprove  me,  it  shall 
be  as  excellent  oil,  which  shall  not  break  my  head." 
How  small  is  the  number  who  can  adopt  this  language 
insincerity.  What  wounded  pride,  what  mortification 
and  resentment  are  felt  by  many  when  their  faults  are 
told  to  them.  When  we  have  so  far  sinned  as  to  de- 
serve rebuke,  we  ought  to  have  humility  enough  to 
bear  it  with  meekness ;  and  should  it  be  delivered  in 
greater  weight,  or  with  less  affection  than  we  think  is 
proper,  a  penitential  remembrance  of  our  offence  should 
prevent  all  feelings  of  irritation  or  resentment.  The 
scripture  is  very  severe  in  its  language  to  those  who 
turn  with  neglect,  anger,  or  disgust  from  the  admoni- 
tions of  their  brethren.  "He  that  despiseth  reproof 
sinneth."  Prov.  x.  17.  "He  thathateth  reproof  is  brut- 
ish." Prov.  xii.  1.  "He  that  is  often  reproved,  and  yet 
hardeneth  his  neck,  shall  be  suddenly  destroyed,  and 
that  without  remedy."  Prov.  xxix.  1.  Such  persons 
are  guilty  of  great  pride,  great  neglect  of  the  word  of 
God,  and  great  contempt  of  one  of  the  ordinances  of 
Heaven,  and  thus  injure  their  souls  by  that  which  was 
given  to  benefit  them. 

Do  not  then  act  so  wickedly  as  to  turn  with  indigna- 
tion from  a  brother  that  comes  in  the  spirit  of  meekness 
to  admonish  and  reprove  you.     Rather  thank  him  for 


DUTIES  OF  CHURCH  MEMBERS  [20 

his  fidelity,  and  profit  by  his  kindness.  I  know  not  a 
more  decisive  mark  of  true  and  strong  piety  than  a  will- 
ingness to  receive  reproof  with  meekness  and  to  profit 
by  admonition,  come  from  whom  it  might. 

2.  If  the  peace  of  the  church  be  preserved,  the  mem- 
bers must  watch  against,  and  repress,  a  tattling  dis- 
position. 

There  are  few  circumstances  which  tend  more  to 
disturb  the  harmony  and  repose  of  our  societies,  than 
a  proneness  in  some  of  their  members,  to  a  gossiping, 
tattling  disposition.  There  are  persons  so  deeply  in- 
fected with  the  Athenian  passion  to  hear  or  tell  some 
new  thing,  that  their  ears  or  lips  are  always  open. 
With  insatiable  appetite  they  devour  all  the  news  they 
can  by  any  means  collect,  and  are  never  easy  until  it  is 
all  disgorged  again,  to  the  unspeakable  annoyance  and 
disgust  of  others  around  them.  It  is  one  of  the  myste- 
ries of  God's  natural  government,  that  such  should  gain 
a  sort  of  adventitious  consequence  by  the  mischief  they 
occasion,  and  be  thus  sheltered  from  scorn  by  being 
regarded  with  dread.  The  tattler  is  c/  this  description: 
I  mean  the  individual  who  loves  to  talk  of  other  men's 
matters,  and  especially  of  their  faults:  for  it  will  be 
found,  that  by  a  singular  perversity  of  disposition, 
those  who  love  to  talk  about  the  circumstances  of 
others,  rarely  ever  select  their  excellencies  as  matters 
of  discourse,  but  almost  always  fix  upon  their  failings , 
and  thus,  to  borrow  a  simile  of  Solomon's,  they  resem- 
ble the  fly  which  neglects  the  healthful  part  of  the 
frame  to  pitch  and  luxuriate  on  the  sore. 

In  the  case  of  tattling  there  are  generally  three  par- 
ties to  blame;  there  is  first  the  gossip,  then  the  person 
who  is  weak  enough  to  listen  to,  and  report  the  talesj 
and  lastly,  the  individual  who  is  the  subject  of  the  re- 
port, who  suffers  his  mind  to  be  irritated,  instead  of 
going,  in  the  spirit  of  meekness,  to  require  an  expla- 
nation from  the  original  reporter. 

Now  let  it  be  a  rule  with  every  church  member,  to 
avoid  speaking  of  the  circumstances,  and  especially  of  the 
faults  of  others.  Let  this  rule  have  the  sanctity  of  the 
laws  of  Heaven,  and  the  immutability  of  those  of  the 
Medes  and  Persians.  Let  every  individual  resolve 
with  himself  thus  :  "  I  will  be  slow  to  speak  of  others. 


21]  TOWARDS  EACH  OTHER. 

I  will  neither  originate  a  report  by  saying  what  I  think, 
nor  help  to  circulate  a  report  by  repeating  what  I  hear." 
This  is  a  most  wise  regulation,  which  would  at  once  pre- 
serve our  own  peace  and  the  peace  of  society.  We 
should  beware  of  saying  any  thing,  which  by  the  per- 
verted ingenuity  of  a  slanderous  disposition,  may  be- 
come the  basis  of  a  tale  to  the  disadvantage  of  another. 
It  is  not  enough,  as  I  have  hinted,  that  we  do  not  origi- 
nate a  report,  but  we  ought  not  to  circulate  it.  When 
it  reaches  us,  there  it  should  stop  and  go  no  farther. 
We  should  give  it  to  prudence,  to  be  buried  in  silence. 
We  must  never  appear  pleased  with  the  tales  of  gossips 
and  newsmongers,  much  less  with  the  scandals  of  the 
backbiter,*  our  smile  is  their  reward.  If  there  were  no 
listeners,  there  would  be  no  reporters.  In  company  let  us 
always  discourage  and  repress  such  conversation. 

Let  us  avoid  and  discourage  the  hollow  deceitful  prac- 
tice of  indulging  a  tattling  disposition  under  the  cover  of 
lamenting  over  the  faults  of  our  brethren. 

Many  who  would  be  afraid  or  ashamed  to  mention 
the  faults  of  a  brother  in  the  way  of  direct  affirmation 
or  report,  easily  find,  or  attempt  to  find,  a  disguise  for 
their  backbiting  disposition  in  affected  lamentations. 
"What  a  pity  it  is,"  they  exclaim,  "that  brother  B. 
should  have  behaved  so  ill.  Poor  man,  I  am  sorry  that 
he  should  have  committed  himself.  The  petulance  of 
his  temper  is  exceedingly  to  be  regretted.  He  does 
not  much  honour  religion."  "And  then,"  replies  a 
second,  "  how  sorry  I  am  to  hear  this  report  of  sister 
C*  how  the  world  will  talk,  and  the  cause  of  Christ 
suffer  by  such  unwarrantable  things  in  the  conduct  of 
a  professor.  It  will  not  be  a  secret  long,  or  I  would 
not  mention  it."  "Oh,"  says  a  third,  "I  have  heard 
whispers  of  the  same  kind  in  times  past.  I  have  long 
suspected  it,  and  mentioned  my  fears  some  months  ago 
to  a  friend  or  two.  I  thought  she  was  not  the  person 
she  appeared  to  be.  I  am  very  sorry  for  her,  and  for 
the  cause  of  Christ.  I  have  long  had  my  suspicions, 
and  now  they  are  all  confirmed.  I  shall  tell  the  friends 
to  whom  I  expressed  my  fears  what  I  have  now  heard." 
In  this  way  is  a  tattling  disposition  indulged  in  the  cir- 
cles of  even  good  people,  under  the  guise  of  lamenta- 


DUTIES  OF  CHURCH  MEMBERS         [_22 

tion  for  the  sins  of  others.  "  Odious  and  disgusting 
cant,"  would  a  noble  and  honourable  Christian  ex- 
claim, with  hallowed  indignation,  "  which  of  you,  if  you 
really  lamented  the  fact,  would  report  it?  which  of  you 
has  gone  to  tha  erring  individual,  inquired  into  the  truth 
of  the  matter,  and,  finding  it  true,  has  mildly  expostu- 
lated ?  Let  your  lamentations  be  poured  out  before  God 
and  the  offender,  but  to  none  else." 

Others,  again,  indulge  this  disposition  by  running 
about  to  inquire  into  the  truth  of  a  report  which  they  say 
has  reached  them,  respecting  a  brother.  Have  you  heard 
any  thing  of  brother  H.  lately  ?  they  ask  with  a  sig- 
nificant look.  "No;"  replies  the  person.  "Then  I 
suppose  it  is  not  true."  "  Why,  what  have  you  heard  ? 
Nothing  I  hope  affecting  his  moral  character."  "  Not 
very  materially;  but  I  hope  it  is  false."  The  tattler  can- 
not go,  however,  without  letting  out  the  secret,  and  then 
sets  off  to  inquire  of  another  and  another.  Mischief 
making  creature.  Why  had  he  not  gone,  as  was  his 
obvious  duty,  to  the  individual  who  was  the  subject  of 
the  report,  and  inquired  of  him  the  truth  of  it  ?  Aye, 
but  then  the  story  would  have  been  contradicted  at 
once,  and  the  pleasure  of  telling  it  would  have  been 
ended. 

There  are  cases  in  which  a  modest  disclosure  of  the 
failings  of  others  is  necessary.  Such,  for  example,  as 
when  a  church  is  likely  to  be  deceived  in  the  character 
of  an  individual,  whom  it  is  about  to  admit  to  com- 
munion. In  such  instances,  the  person  who  is  aware  of 
the  imposition  that  is  likely  to  be  practised,  should  go 
directly  to  the  pastor,  and  make  him  acquainted  with 
the  fact;  instead  of  which  some  persons  whisper  their 
suspicions  to  any  and  to  many,  except  the  pastor.  It 
is  perfectly  lawful  also  to  prevent  any  brother  from  be- 
ing betrayed  into  a  ruinous  confidence  in  pecuniary 
matters  by  informing  him  of  the  character  of  the  indi- 
vidual by  whom  he  is  about  to  be  deceived.  Siknce, 
in  such  cases,  would  be  an  obvious  injury. 

Be  slow  to  speak,  then,  is  a  maxim  which  every 
Christian  should  always  keep  before  his  eyes.  Silent 
people  can  do  no  harm  ;  but  talkers  are  always  dan- 
gerous. 


23*]  TOWARDS    EACH    OTHER. 

III.  Besides  these  things,  there  are  duties  which 
members  owe  to  the  church  in  its  collective  capacity. 

1.  They  are  bound  to  take  a  deep  interest  in  its  con- 
cerns,  and  to  seek  its  prosperity  by  all  lawful  means. 

Every  one  should  feel  that  he  has  a  personal  share  in 
the  welfare  of  the  society.  He  should  consider  that  hav- 
ing selected  that  particular  community  with  which  he 
is  associated,  as  his  religious  home,  he  is  under  a  so- 
lemn obligation  to  promote,  by  every  proper  effort,  its 
real  interest.  He  is  to  be  indifferent  to  nothing  which 
at  any  time  affects  its  prosperity.  Some  members,  from 
the  moment  they  have  joined  a  Christian  church  take 
no  concern  in  any  of  its  affairs.  They  scarcely  ever 
attend  a  church  meetings  they  know  neither  who  are 
excluded,  nor  who  are  received.  If  members  are  add- 
ed, they  express  no  delight;  if  none  are  admitted,  they 
feel  no  grief.  They  fill  up  their  places  at  the  table  of 
the  Lord,  and  in  the  house  of  God;  and  beyond  this, 
seem  to  have  nothing  else  to  do  with  the  church.  This 
is  a  most  criminal  apathy;  a  Christian  ought  to  be  as 
tremblingly  alive  to  the  welfare  of  the  religious  society 
to  which  he  is  united,  as  he  is  to  the  success  of  his 
worldly  affairs. 

2.  They  are  bound  to  attend  all  the  meetings  of  the 
church,  at  least  so  far  as  their  circumstances  will  allow. 
They  had  better  be  absent  from  sermons  and  prayer- 
meetings,  than  from  these.  How  can  th&y  know  the 
state  of  the  society,  if  they  are  not  present  when  its  af- 
fairs are  exhibited  and  arranged  ?  or  how  can  they  ex- 
ercise that  proper  confidence  in  the  piety  of  the  bre 
thren,  which  is  essential  to  fellowship,  if  they  are  ab- 
sent at  the  time  of  their  admission  ? 

3.  They  slwuld  most  conscientiously  devote  their  gifts, 
graces,  and  abilities  to  the  service  of  the  church,  in  an  or- 
derly and  modest  way  ;  neither  obtruding  their  assist- 
ance when  it  is  not  required,  nor  withholding  it  when  it 
is  solicited.  Those  who  have  gifts  of  prayer  should  not 
be  backward  to  exercise  them  for  the  edification  of  their 
brethren.  Those  who  have  penetration  and  sound  judg- 
ment, should  render  their  counsel  and  advice  upon  every 
occasion.  Persons  of  large  and  respectable  worldly  con- 
nexions may  often  use  their  influence  with  great  benefit 
to  the  temporal  affairs  of  the  society. 


DUTIES  OF  CHURCH  MEMBERS,  &C.       ['24 

And  there  is  one  line  of  charitable  exertion,  whiiJi 
would  be  peculiarly  beneficial,  and  which  has  been  too 
much  neglected  in  all  our  societies;  I  mean  the  practice 
of  respectable  members  reading  the  Scriptures,  religious 
tracts,  and  sermons,  in  the  habitations  of  the  poor.  I  am 
aware  that  this  is  an  age  when  many  run  to  an  fro,  and 
when  lay  preaching  is  carried  to  a  very  improper  and 
mischievous  extent.  Some  who  have  no  other  qualifi- 
cation for  preaching  than  boldness  and  ignorance,  are 
every  Sabbath  employed,  of  whom  it  might  be  said, 
that  it  is  a  pity  they  have  not  the  gift  of  silence.  Un 
fortunately,  those  who  are  most  qualified,  are  frequently 
least  disposed  ;  while  the  least  qualified,  are  the  most 
zealous.  But  how  many  wise,  judicious,  holy  men, 
are  there  in  our  churches,  who  would  be  most  honour- 
ably, and  most  usefully  employed,  in  reading  the  words 
of  life,  and  short  evangelical  sermons,  in  the  cottages 
of  the  poor.  Let  a  convenient  house  be  selected,  and 
the  neighbours  invited  to  attend:  and  who  can  tell  what 
vast  benefit  would  accrue  from  such  a  scheme  ?  By  the 
blessing  of  God  upon  these  efforts,  reformation  wouli 
be  wrought  in  the  lower  classes;  religion  would  gain  an 
entrance  where  it  could  be  introduced  by  no  other 
means  ;  and  our  churches  be  replenished  with  holy, 
consistent  members.  Persons  of  respectable  circum- 
stances in  life,  especially,  should  thus  employ  them- 
selves, as  their  situation  gives  them  greater  influence. 
Females  may  be  thus  engaged,  without  transgressing 
either  against  the  injunction  of  the  apostle,  or  the  mo- 
desty which  is  so  becoming  their  sex.  I  am  astonished 
that  means  of  usefulness  so  simple,  so  easy,  and  so  efli- 
cient,  are  not  more  generally  employed. 

4.  It  is  due  to  the  authority  of  the  church,  that  every 
member  should  cordially  submit  to  its  discipline.  With- 
out this,  order  would  be  destroyed,  and  the  reign  of 
anarchy  introduced.  This,  indeed,  as  we  have  already 
considered,  is  essentially  implied  in  the  very  act  of 
joining  the  church;  and  no  one  ought  to  think  of  such 
an  act  of  union,  who  is  not  determined  to  submit  to  its 
rules  and  its  decisions. 

Op*  The  foregoing  tract  is  taken  from  the  Church  Membei's 
Guide,  a  book  which  deserves  to  be  in  the  hands  of  every 
Christian. 


THE   DUTIES   OT 

CHURCH    MEMBERS 

TO   THEIR  PASTORS. 


FBOM  THE  CHURCH  MKMBER's  OT7IDE,   BY  J.  X.  JAMBS. 

Ii  is  the  will  and  appointment  of  the  Lord  Jesus  Christ, 
ihe  king  and  head  of  his  churches,  that  they  should  behave 
towards  their  pastors,  as  his  ministers,  who  come  in  his 
name,  bear  his  commands,  and  transact  his  business*  and 
who  are  to  be  treated  in  every  respect,  in  a  manner  that 
corresponds  with  their  office.  In  a  subordinate  sense, 
they  are  ambassadors  for  Christ,  and  are  to  be  received 
and  esteemed  in  a  way  that  corresponds  with  the  authori- 
ty and  glory  of  him  who  commissions  them.  Whoever 
slights,  insults,  or  neglects  them,  in  the  discharge  of  their 
official  duties,  disobeys  and  despises  their  divine  Master, 
who  will  keenly  resent  all  tJ?e  injuries  that  are  offered 
them.  No  earthly  government  will  allow  its  messengers 
to  be  rejected  and  insulted  with  impunity,  much  less  will 
the  Lord  of  the  church.  Those  who  entertain  low  thoughts 
of  the  pastoral  office,  and  neglect  its  ministrations*  who 
speak  contemptuously  of  their  ministers ;  who  excite  a 
spirit  of  resistance  to  their  counsels,  admonitions,  and 
reproofs*  who  endeavour  to  lessen  that  just  reverence,  to 
which  for  their  works'  sake,  and  on  their  Master's  behalf 
they  arc  entitled,  certainly  despise  them,  and  not  only 
them,  but  Him  that  sent  them  also,  and  for  such  conduct 
will  incur  the  heavy  displeasure  of  Christ,  Luke  x.  16.  1 
Thess.  v.  13. 

But  to  descend  to  particulars;  the  duty  of  church  mem« 
bers  towards  their  pastors  includes: 

I.  Submission  to  their  just  and  scriptural  authority. 

It  is  readily  admitted  that  the  unscriptural,  and  there- 
fore usurped  domination  of  the  priesthood  is  the  root 
whence  arose  the  whole  system  of  papal  tyranny;  which, 
sp-ri  n  ging  up  like  a  tree  of  poison  in  the  garden  of  the  Lord, 
withered  by  its  shadow,   and  blighted  by  its  influence, 

92 


DUTIES  OF  CHUmOH  MEMBERS  [2 

almost  every  plant  and  flower  of  genuine  Christianity. 
It  is  matter  of  no  regret,  therefore,  nor  of  surprise,  if  a 
ceaseless  jealousy  should  be  maintained  by  those  who  un 
derstand  the  principles  of  religious  liberty,  against  the  en- 
croachments of  pastoral  authority.  Still,  however,  there 
is  authority  belonging  to  the  pastor;  for  office  without 
authority  is  a  solecism.  "Remember  them  that  have 
the  rule  over  you,"  said  Paul  to  the  Hebrews,  xiii.  7. 
"  Obey  them  that  have  the  rule  over  you.  Submit  your- 
selves, for  they  watch  for  your  souls,"  ver.  17.  "They 
addicted  themselves  to  the  ministry;  submit  yourselves  io 
such  "  1  Cor.  xvi.  .5,  16.  These  are  inspired  injunc- 
tions, and  they  enjoin  obedience  and  submission  on  Chris- 
tian churches  to  their  pastors.  The  authority  of  pastors, 
however,  is  not  legislative  or  coercive,  but  simply  decla- 
rative and  executive.  To  define  with  precision  its  limits, 
is  as  difficult  as  to  mark  the  boundaries  of  the  several  co 
lours  of  the  rainbow,  or  those  of  light  and  darkness  at  the 
hour  of  twilight  in  the  hemisphere.  The  minister  is  to 
command, yet  he  is  not  to  "  lord  it  over  God's  heritage." 
This  is  not  the  only  case,  in  which  the  precise  limits  of 
authority  are  left  undefined  by  the  Scriptures.  The  duties 
of  the  conjugal  union  are  laid  down  in  the  same  general 
manner:  the  husband  is  to  rule  and  the  wife  to  obey;  yet  it 
is  difficult  to  declare  where  in  this  instance  authority  and 
submission  end.  In  each  of  these  instances  the  union  is 
founded  on  mutual  love,  confidence,  and  esteem,  and  it 
might  therefore  be  rationally  supposed,  that  under  these 
circumstances  general  terms  are  sufficient,  and  that  there 
would  arise  no  contests  for  power.  If  the  people  see  that 
all  the  authority  of  their  pastor  is  employed  for  their  be- 
nefit, they  will  not  be  inclined  to  ascertain  by  measurement 
whether  he  has  passed  its  limits.  The  very  circumstance 
of  his  prerogative  being  thus  undefined,  should  on  the  one 
hand  make  him  afraid  of  extending  it,  and  on  the  other, 
render  his  church  cautious  of  diminishing  it.  It  is  my 
decided  conviction,  thatin*o??ie  of  our  churches,  the  pas- 
tor is  depressed  far  below  his  just  level.  He  is  considered 
merely  in  the  light  of  a  speaking  brother.  He  has  no 
official  distinction  or  authority.  He  may  flatter  like  a 
sycophant,  he  may  beg  like  a  servant,  he  may  woo  like  a 
lover;  but  he  is  not  permitted  to  enjoin  like  a  ruler.  His 
opinion  is  received  with  no  deference,  his  person  treated 


S]  TO    THEIR    PASTORS. 

with  no  respect,  and  in  the  presence  of  some  of  his  lay  ty- 
rants, if  he  say  any  thing  at  all,  it  must  be  somewhat  simi- 
lar to  the  ancient  soothsayers,  for  he  is  only  permitted  to 
peep  and  mutter  from  the  dust. 

Those  persons  who  are  anxious  to  strip  their  pastors 
of  all  just  elevation,  cannot  expect  to  derive  much  edifi 
cation  from  their  labours;  for  instruction  and  advice,  like 
substances  falling  to  the  earth,  impress  the  mind  with  a 
momentum,  proportionate  to  the  height  from  which  they 
descend. 

II.  Church  members  should  treat  their  pastors  with 
distinguishing  honour,  esteem,  and  love. 

"  Let  the  elders  that  rule  well  be  accounted  worthy  of 
double  honour,  especially  they  that  labour  in  the  word 
and  doctrine. "  1  Tim.  v.  17.  "Know  them  that  have  the 
rule  over  you,  and  esteem  them  very  highly  in  love,  for 
their  works'  sake."  1  Thess.  v.  11,  12.  To  prescribe  in 
what  way  our  love  should  express  itself,  is  almost  need- 
less, as  love  is  the  most  inventive  passion  of  the  heart, 
and  will  find  or  make  a  thousand  opportunities  for  dis- 
playing its  power.  Love  is  also  practical,  as  well  as  in- 
genious, and  does  not  confine  itself  either  to  the  specu- 
lations of  the  judgment,  or  the  feelings  of  the  heart.  It 
breathes  in  kind  words,  and  lives  in  kind  deeds.  Where  a 
minister  is  properly  esteemed  and  loved,  there  will  be  the 
greatest  deference  for  his  opinions,  the  most  delicate  atten- 
tion to  his  comfort,  a  scrupulous  respect  for  his  character. 
Some  people  treat  their  minister  as  if  he  could  feel  nothing 
but  blows.  They  are  rude,  uncourteous,  churlish.  In- 
stead of  this,  let  him  see  the  most  studious  and  constant 
care  to  promote  his  happiness  and  usefulness.  When  he 
is  in  sickness,  visit  him;  in  trouble,  sympathise  with  him; 
when  absent  from  home,  take  a  kind  interest  in  his  fami- 
ly; when  he  returns,  greet  him  with  a  smile;  at  the  close 
of  the  labours  of  the  Sabbath,  let  the  deacons  and  leading 
members  gather  round  him,  and  not  suffer  him  to  retire 
from  his  scene  of  public  labours  without  the  reward  of 
some  tokens  of  their  approbation,  if  it  be  only  one  friendly 
pressure  of  the  hand.  Let  him  see  that  his  prayers,  and 
sermons,  and  solicitude,  render  him  dear  to  the  hearts  of 
his  flock.  It  is  astonishing  what  an  influence  is  some- 
times produced  upon  a  minister's  mind  and  comfort,  even 
by  the  least  expression  of  his  people's  regard.     Of  this  we* 


DUTIES    OF    CHURCH    MEMBERS  ^4 

have  a  beautiful  instance  in  the  life  of  Paul.  On  thai 
important  journey  to  Rome,  which  was  to  decide  the 
question  of  life  or  death,  he  appears  to  have  felt  a  season 
of  temporary  depression  when  the  imperial  city  presented 
itself  to  his  view.  In  silent  meditation  he  revolved,  not 
without  some  degree  of  dismay,  his  approaching  appeal 
to  a  tribunal  from  which  he  had  nothing  in  the  way  of 
clemency  to  expect.  For  a  little  while  the  heroism  of 
this  exalted  man  was  somewhat  affected  by  his  situation. 
At  this  juncture  some  of  the  Roman  Christians,  who  had 
been  apprised  of  his  approach,  came  out  as  far  as  the  Ap- 
pii-forum,  and  the  three  taverns,  to  meet  him,  "  whom, 
when  Paul  saw,  he  thanked  God,  and  took  courage." 
From  that  moment  fears  of  Nero,  of  prison,  and  of  death, 
all  left  him.  He  sprung  forward  with  new  ardour  in  his 
career,  prepared  to  offer  himself  in  sacrifice  on  the  altar 
of  martyrdom.  If  then  the  love  of  these  brethren,  who 
had  travelled  a  few  stages  to  meet  Paul,  produced  so  hap- 
py an  effect  upon  the  mind  of  this  illustrious  apostle,  how 
certainly  might  the  members  of  our  churches  calculate 
upon  a  similar  influence  being  produced  upon  the  hearts 
of  their  pastors,  by  even  the  smaller  expressions  of  their 
affection. 

III.  Attendance  upon  their  ministration,  is  another  duty 
which  church  members  owe  their  pastors. 

This  attendance  should  be  constant,  not  occasional. 
Some  of  our  members  give  unspeakable  pain  to  their 
pastors  by  the  irregularity  of  their  visits  to  the  house  of 
God.  A  little  inclemency  of  weather,  or  the  slightest  in- 
disposition of  body,  is  sure  to  render  their  seats  vacant. 
Sometimes  a  still  more  guilty  cause  than  this  exists.  Oh  ! 
"  Tell  it  not  in  Gath,  publish  it  not  in  Askelon,  lest  the 
daughters  of  the  Philistines  triumph."  Many  professors 
do  not  scruple  to  devote  a  part  of  the  Sabbath  to  travelling. 
They  do  not  probably  set  off  upon  a  journey  in  the  morn- 
ing of  the  Sabbath,  and  travel  all  day,  but  they  set  off 
perhaps  on  Saturday  evening,  and  arrive  at  home  late  on 
Sunday  morning;  or  they  leave  home  after  tea  on  Sunday 
evening,  and  thus  take  only  a  part  of  the  hallowed  day 
from  its  destined  purpose.  This  practice,  it  is  to  be  fear- 
ed, has  much  increased  of  late,  and  is  become  one  of  the 
prevailing  sins  of  the  religious  world.  Such  persons  de- 
serve to  be  brought  under  the  censures  of  the  church. 


5]  TO    THEIR    PASTORS. 

Some  persons  are  irregular  in  their  attendance  through 
the  distance  at  which  they  live  from  their  place  of  public  wor- 
ship. Oftentimes  this  is  unavoidable;  but  it  is  a  great  in- 
consistency for  professing  Christians  voluntarily  to  choose 
a  residence  which  from  its  remoteness  from  the  house  of 
God  must  often  deprive  them  of  the  communion  of  the 
saints.  Such  a  disposition  to  sacrifice  spiritual  privile- 
ges to  mere  temporal  enjoyment,  does  not  afford  much 
evidence  that  religion  is  with  them  the  one  thing  needful, 
or  that  they  have  the  mind  of  David,  who  thought  the 
threshold  of  the  sanctuary  was  to  be  preferred  to  the  sa- 
loon and  the  park  of  the  palace.  Injurious  as  the  prac- 
tice necessarily  must  be  to  the  individuals  themselves,  it 
is  still  more  so  to  their  servants  and  children. 

Professing  Christians  should  feel  the  obligations  to  at- 
tend week  day  services.  Most  ministers  have  often  to  com- 
plain, that  they  are  half  deserted  on  these  occasions.  Sure- 
ly, with  such  hearts  and  amidst  such  circumstances  as  ours, 
it  is  too  long  to  go  from  Sabbath  to  Sabbath  without  the 
aid  of  public  worship.  All  persons  have  not  the  command 
of  their  own  time;  but  in  the  case  of  those  who  have,  the 
neglect  is  inexcusable,  and  argues  a  very  low  state  of  re- 
ligion in  the  soul. 

A  minister  has  a  right  to  expect  his  members  at  the 
meetings  for  social  prayer.  The  Christian  that  neglects 
these  betrays  such  an  utter  indifference  to  the  interests  of 
the  church,  and  the  comfort  of  the  pastor,  as  well  as  so 
much  lukewarmness  in  his  own  personal  religion,  as  to  be 
a  fit  subject  for  the  exercise  of  discipline. 

I V.  Earnest  prayer.  How  often  and  how  earnestly  did  the 
great  apostle  of  the  Gentiles  repeat  that  sentence  which 
contained  at  once  the  authority  of  a  command  and  the  ten- 
derness of  a  petition — "  Brethren  pray  for  us. "  In  another 
place,  he  ascribes  his  deliverance  and  preservation  to  the 
prayers  of  the  churches — "  You  also  helping  together  by 
prayer  for  us."  2  Cor.  i.  1 1.  Surely  then  if  this  illustrious 
man  was  dependent  upon,  and  indebted  to  the  prayers  of 
Christians,  how  much  more  so  the  ordinary  ministers  of 
Christ !  Pray  then  for  your  ministers;  for  the  increase  of 
their  intellectual  attainments,  spiritual  qualifications,  and 
ministerial  success.  Pray  for  them  in  your  private  ap- 
proaches to  the  throne  of  grace;  pray  for  them  at  the  fa- 
mily altar;  and  thus  teach  your  servants  and  children  to 


DUTIES    OF    CHURCH    MEMBERb  I* 

respect  and  love  them.  Reasons  both  numerous  and  co- 
gent enforce  this  duty.  It  is  enjoined  by  divine  authority 
It  is  due  to  the  arduous  nature  of  their  employment  Lit- 
tle do  our  churches  know  the  number  and  magnitude  of 
our  temptations,  discouragements,  difficulties,  and  trials 

"  'Tis  not  a  cause  of  small  import 
The  pastor's  care  demands, 
But  what  might  fill  an  angel's  heart, 
And  fill'd  a  Saviour's  hands." 

Our  office  is  no  bed  of  down  or  of  roses,  on  which  the 
indolent  may  repose  with  careless  indifference,  or  unin- 
terrupted slumbers.  Far,  very  far  from  it.  Cares  of  op- 
pressive weight;  anxieties  which  can  be  known  only  by 
experience;  labours  of  a  mental  kind  almost  too  strong 
and  incessant  for  the  powers  of  mind  to  sustain,  fall  to 
our  lot,  and  demand  the  prayerful  sympathy  of  our  flocks. 
And  then  as  another  claim  for  our  people's  prayers,  we 
might  urge  the  consideration  of  their  own  interest,  which 
is  identified  with  all  our  efforts.  We  are  to  our  people 
just  what  God  makes  us,  and  no  more,  and  he  is  willing 
to  make  us  almost  what  they  ask.  A  regard  to  their  own 
spiritual  profit,  if  nothing  else,  should  induce  them  to  bear 
us  much  on  their  hearts  before  the  throne  of  divine  grace. 
Prayer  is  a  means  of  assisting  a  minister  which  is  within 
the  reach  of  all.  They  who  can  do  nothing  more,  can 
pray.  The  sick,  who  cannot  encourage  their  minister  by 
their  presence  in  the  sanctuary,  can  bear  him  upon  their 
hearts  in  their  lonely  chamber:  the  poor  who  cannot  add 
to  his  temporal  comfort  by  pecuniary  donations,  can  sup- 
plicate their  God  "to  supply  all  his  needs  according  to 
his  riches  in  glory  by  Christ  Jesus:"  the  timid,  who  can- 
not approach  to  offer  him  the  tribute  of  their  gratitude, 
can  pour  their  praises  into  the  ear  of  Jehovah,  and  entreat 
him  still  to  encourage  the  soul  of  his  servant:  the  ignorant, 
who  cannot  hope  to  add  one  idea  to  the  stock  of  his  know- 
ledge, can  place  him  by  prayer  before  the  fountain  of  ce- 
lestial radiance:  even  the  dying,  who  can  no  longer  busy 
themselves  as  aforetime  for  his  interests,  can  gather  up 
their  remaining  strength,  and  employ  it  in  the  way  of 
prayer  for  their  pastor. 

Prayer,  if  it  be  sincere,  always  increases  our  affection 
for  its  object.  We  never  feel  even  our  dearest  friends  to 
be  so  dear,  as  when  we  have  commended  them  to  the  good- 


7]  TO    THEIR    PAS'ORS. 

ness  of  God.  It  is  the  best  extinguisher  of  enmity,  and  the 
best  fuel  for  the  flame  of  love.  If  some  professing  Chris- 
tians were  to  take  from  the  time  they  spend  in  praising 
their  ministers,  and  others  from  that  which  they  employ 
in  blaming  them,  and  both  were  to  devote  it  to  the  act  of 
praying  for  them,  the  former  would  find  still  more  cause 
for  admiration,  and  the  latter  far  less  reason  for  censure. 

V.  Members  should  encourage  others  to  attend  upon  the 
ministry  of  their  pastors. 

Let  us  go  up  to  the  house  of  the  Lord,  is  an  invitation 
which  they  should  often  address  to  the  people  of  the  world, 
who  either  attend  no  place  of  worship  at  all,  or  where  the 
truth  is  not  preached.  A  minister  cannot  himself  ask  peo- 
ple to  attend  his  place  of  worship,  but  those  who  are  in  the 
habit  of  hearing  him  can;  and  it  is  astonishing  to  what  an 
extent  the  usefulness  of  private  Christians  may  be  carried 
in  this  way.  I  have  received  very  many  into  the  fellowship 
of  the  church  under  my  care,  who  were  first  brought  un- 
der the  sound  of  the  gospel  by  the  kind  solicitations  of  a 
pious  neighbour.  To  draw  away  the,  hearers  of  one  faithful 
preacher  to  another,  is  a  despicable  ambition — mere  secta- 
rian zeal:  but  to  invite  those  who  never  hear  the  gospel, 
to  listen  to  the  joyful  sound,  is  an  effort  worthy  the  mind 
of  an  angel.  Shall  sinners  invite  one  another  to  iniquity 
— to  the  brothel,  the  theatre,  the  tavern — and  Christians 
not  attempt  to  draw  them  to  the  house  of  God  ?  This  is 
one  way  in  which  every  member,  of  every  church,  may  be 
the  means  of  doing  great  good;  the  rich,  the  poor,  male 
and  female,  masters  and  servants,  young  and  old,  have  all 
some  acquaintance  over  whom  they  may  exert  their  influ- 
ence; and  how  can  it  be  better  employed  than  in  attract 
ing  them  to  those  places 

"  Where  streams  of  heavenly  mercy  flow, 
And  words  of  sweet  salvation  sound?" 

VI.  It  is  incumbent  on  church  members  to  make  known 
to  their  pastor  any  thing  of  importance  that  occurs  within  the 
scope  of  their  observation,  or  the  course  of  their  experience,  re- 
lating to  his  church  and  congregation. 

For  instance,  their  own  spiritual  embarrassments,  trials, 
temptations;  the  declensions,  backslidings,  and  sins  of 
others,  which  they  imagine  may  have  escaped  his  notice, 
and  which  they  have  first  tried  by  their  own  personal  ef- 
forts to  remove.     If  they  perceive  any  root  of  bitterness 


DUTIES    OF     CHURCH    MKMBl.US  [8 

growing  up,  which  they  have  not  strength  or  skill  enough 
to  eradicate,  it  is  then  manifestly  their  duty  to  inform  him 
of  the  circumstance.  If  they  perceive  any  individual 
whose  case  has  been  overlooked,  any  one  in  circum- 
stances which  need  sympathy  or  relief,  any  who  are  strug- 
gling with  affliction,  but  are  too  modest  or  timid  to  dis- 
close their  situation:  they  should  bring  all  such  occur- 
rences under  his  notice.  Especially  should  they  encourage 
by  their  own  personal  attentions,  any  persons  in  the  congre 
gation  who  appear  to  be  under  religious  concern;  in  such 
cases  they  should  put  forth  all  their  tenderest  solicitude  to 
shelter  and  cherish  these  hopeful  beginnings,  and  intro- 
duce the  subjects  of  them  to  their  minister.  There  are 
some  Christians — but  do  they  indeed  deserve  the  name  ? 
—who  would  see  all  the  process  of  conversion  going  on  in 
the  very  next  seat  to  theirs,  and  observe  the  fixed  attention, 
the  anxious  look,  the  tearful  eye,  the  serious  deportment— 
and  all  this  repeated  one  Sabbath  after  another — without 
the  least  possible  interest,  or  ever  exchanging  a  single 
syllable  with  the  inquiring  penitent !  Shame,  shame  on 
such  professors  !  Can  the  love  of  Christ  dwell  in  such 
cold  and  careless  hearts  ?  Can  they  have  ever  felt  convic- 
tion of  sin?  How  easy  and  how  incumbent  is  it  to  intro- 
duce ourselves  to  such  individuals;  a  word,  a  look,  would 
be  received  with  gratitude. 

VII.  Zealous  co-operation  in  all  schemes  of  usefulness  pro- 
posed by  the  pastor,  whether  for  the  benefit  of  their  own  so- 
ciety in  particular,  or  the  welfare  of  the  church,  and  the  world 
at  large^  is  the  duty  of  Christians. 

This  is  an  age  of  restless  activity,  practical  benevolence, 
and  progressive  improvement.  One  scheme  of  benefit  of- 
ten contains  the  germs  of  many  more.  The  love  of  inno- 
vation and  the  dread  of  it,  are  equally  remote  from  true 
wisdom.  Zeal,  when  guided  by  wisdom,  is  a  noble  ele- 
ment of  character,  and  the  source  of  incalculable  goods 
A  church  ought  always  to  stand  ready  to  support  any 
scheme  which  is  proved  to  their  judgment  to  be  beneficial 
either  to  themselves  or  others.  It  is  most  disheartening 
to  ministers,  to  find  all  their  efforts  counteracted  by  that 
ignorance  which  can  comprehend  nothing  strange,  that 
bigotry  which  is  attached  to  every  thing  old,  by  that  ti- 
midity which  starts  at  every  thing  new,  or  by  that  avarice 
which  condemns  every  thing  expensive.    Usage*  and  cus- 


9]  TO    THEIR    rASlOilb. 

toms  that  are  venerable  for  their  antiquity,  I  admit,  should 
not  be  touched  by  hot  spirits  and  rude  hands,  lest  in  re- 
moving the  sediment  deposited  by  the  stream  of  time  at 
the  base  of  the  fabric,  they  should  touch  the  foundation 
itself:  But  where  the  word  of  God  is  the  line  and  the 
plummet;  where  this  line  is  held  by  the  hand  of  caution, 
and  watched  by  the  eye  of  wisdom;  in  such  cases,  innova- 
tion upon  the  customs  of  our  churches  is  a  blessing,  and 
ought  to  receive  the  support  of  the  people.  It  is  a  scan- 
dal to  any  Christian  society,  when  the  flame  of  ministerial 
zeal  is  allowed  to  burn,  without  enkindling  a  similar  fire. 

VIII.  A  most  delicate  and  tender  regard  for  the  pastor's 
reputation.  A  minister's  character  is  the  lock  of  his 
strength;  and  if  once  this  be  sacrificed,  he  is  like  Samson 
shorn  of  his  hair,  a  poor,  feeble,  faltering  creature,  the 
pity  of  his  friends  and  the  derision  of  his  enemies.  I 
would  not  have  bad  ministers  screened,  nor  would  I  have 
good  ones  maligned.  When  a  preacher  of  righteousness 
has  stood  in  the  way  of  sinners,  and  walked  in  the  counsel 
of  the  ungodly,  he  should  never  again  open  his  lips  in  the 
great  congregation,  until  his  repentance  is  as  notorious 
as  his  sin.  But  while  his  character  is  unsullied,  his  friends 
should  preserve  it  with  as  much  care  against  the  tongue 
of  the  slanderer,  as  they  would  his  life  against  the  hand 
of  the  assassin. 

When  I  consider  the  restless  malignity  of  the  great  ene- 
my of  God  and  holiness,  and  add  to  this  his  subtlety  and 
craft;  when  I  consider  how  much  his  malice  would  be 
gratified,  and  his  schemes  promoted,  by  blackening  the 
character  of  the  ministers  of  the  gospel;  when  I  consider 
what  a  multitude  of  creatures  there  are  who  are  his  vas- 
sals, and  under  his  influence,  creatures  so  destitute  of 
moral  principle,  and  so  filled  with  venomous  spite  against 
religion,  as  to  be  prepared  to  go  any  lengths  in  maligning 
the  righteous,  and  especially  their  ministers,  I  can  account 
for  it  on  no  other  ground  than  that  of  a  special  interposi- 
tion of  Providence,  that  the  reputation  of  Christian  pastors 
is  not  more  frequently  attacked  by  slander,  and  destroyed 
by  calumny.  But  probably  we  see  in  this,  as  in  other  cases, 
that  wise  arrangement  of  Providence  by  which  things  of 
delicacy  and  consequence  are  preserved,  by  calling  forth 
greater  solicitude  for  their  safety.  Church  members 
*hould  therefore  be  tremblingly  alive  to  the  importance 


DUTIES  OF  CHURCH  MEMBERS  [10 

of  defending;  their  minister's  character.  They  should  nel* 
ther  expect  to  see  him  perfect,  nor  hunt  after  his  imper- 
fections. When  they  cannot  but  see  his  imperfections — 
imperfections  which  after  all  may  be  consistent  with  not 
only  real,  but  eminent  piety— they  should  not  take  plea- 
sure in  either  magnifying  or  looking  at  them;  but  make 
all  reasonable  excuse  for  them,  and  endeavour  to  lose 
sight  of  his  infirmities  in  his  virtues,  as  they  do  the  spots 
of  the  sun  amidst  the  blaze  of  radiance  with  which  they 
are  surrounded.  Let  them  not  be  the  subject  of  conversa- 
tion even  between  yourselves,  much  less  before  your  chil- 
dren, servants,  and  the  world.  If  you  talk  of  his  faults  in 
derision,  who  will  speak  of  his  excellencies  with  admira 
tion  ?  Do  not  look  at  him  with  suspicion,  but  repose  an  ho 
nourable  confidence  in  his  character.  Do  not  make  him  an 
offender  for  a  word,  and  refuse  to  him  that  charity  and 
candour  of  judgment,  which  would  be  granted  to  every 
one  else.  Do  not  magnify  indiscretions  into  immorali- 
ties, and  exact  from  him  that  absolute  perfection,  which 
in  your  own  case  you  find  to  be  unattainable.  Beware  of 
whispers,  inuendoes,  significant  nods,  and  that  slanderous 
silence,  which  is  more  defamatory  than  the  broadest  ac- 
cusation. 

Defend  him  against  the  groundless  attacks  of  others.  Ne- 
ver hear  him  spoken  of  with  undeserved  reproach,  with- 
out indignantly  repelling  the  shafts  of  calumny.  Express 
your  firm  and  dignified  displeasure  against  the  wittling 
that  would  make  him  ridiculous,  the  scorner  that  would 
render  him  contemptible,  and  the  defamer  that  would 
brand  him  as  immoral. 

Especially  guard  against  those  creeping  reptiles  which 
infest  our  churches,  and  are  perpetually  insinuating  that 
their  ministers  do  not  preach  the  gospel,  merely  because 
they  do  not  incessantly  repeat  the  same  truths  in  the  same 
words;  because  they  do  not  allegorize  and  spiritualize  all 
the  facts  of  the  Old  Testament,  until  they  have  found  as 
much  gospel  in  the  horses  of  Pharaoh's  chariot  as  they 
can  in  Paul's  epistles;  and  because  they  have  dared  to  en- 
force the  moral  law  as  the  rule  of  the  believer's  conduct. 
This  Antinomian  spirit  has  become  the  pest  of  many 
churches.  It  is  the  most  mischievous  and  disgusting  of 
all  errors.  If  the  heresies  which  abound  in  the  spiritual 
world  were  to  be  represented  by  the  noxious  animals  of 


1  1 J  TO    THEIR    PASTORS. 

the  natural  world,  we  could  find  some  errors  that  would 
answer  to  the  vulture,  the  tiger,  and  the  serpent:  but  we 
could  find  nothing  that  would  be  an  adequate  emblem  of 
Antinomianism,  except  by  a  creation  of  our  own  we  had 
united  in  some  monstrous  reptile,  the  venom  of  the  wasp, 
with  the  deformity  of  the  spider,  and  the  slime  of  the  snail. 
IX.  Liberal  support.  The  Scripture  is  very  explicit  on 
this  head:  "  Let  him  that  is  taught  in  the  word  communi- 
cate unto  him  that  teacheth  in  all  good  things,"  Gal.  vi. 
6  "  Who  goeth  a  warfare  any  time  at  his  own  charges  ? 
--even  so  hath  the  Lord  ordained,  that  they  which  preach 
the  gospel,  should  live  of  the  gospel."  1  Cor.  ix.  7,  14. 
The  necessity  of  this  appears  from  the  injunctions  de- 
livered to  ministers  to  devote  themselves  exclusively  to 
I  he  duties  of  iheir  office.  2  Tim.  ii.  4.  1  Tim.  iv.  13,  15. 
I  by  no  means  contend  that  it  is  unlawful  for  a  minister 
to  engage  in  secular  concerns;  for  necessity  is  a  law 
which  supersedes  the  ordinary  rules  of  human  conduct: 
And  what  are  they  to  do,  whose  stipend  is  too  small  to 
support  a  family,  and  who  have  no  private  source  of  sup- 
ply ?  A  minister  is  under  additional  obligations  to  pro- 
vide for  things  honest,  not  only  in  the  sight  of  the  Lord, 
but  of  men;  to  owe  no  man  any  thing,  to  provide  for  hi* 
own  house;  and  if  he  is  not  enabled  to  do  this  by  the  libe- 
rality of  his  flock,  and  has  no  private  fortune,  he  must 
have  recourse  to  the  labour  of  his  hands.  It  is  to  the  deep, 
and  wide,  and  endless  reproach  of  some  churches,  that 
although  possessed  of  ability  to  support  their  pastors  in 
comfort,  they  dole  out  but  a  wretched  pittance  from  their 
affluence,  leaving  them  to  make  up  the  deficiency  by  a 
school;  and  then  with  insulting  cruelty  complain  that 
their  sermons  are  very  meagre,  and  have  a  great  same- 
ness. Such  congregations,  if  they  were  treated  as  they 
deserve,  would  be  put  upon  abstinence  for  at  least  a  twelve 
month,  or  until  they  were  willing  to  support  their  pastor 
in  comfort.  They  love  him  dearly  with  their  lips,  but  hate 
him  as  cordially  with  their  pockets.  They  keep  him  poor 
to  keep  him  humble,  forgetting  that  as  humility  is  no  less 
necessary  for  themselves  than  for  him,  this  is  an  argument 
why  the  articles  which  minister  to  their  pride,  should  be 
retrenched  in  order  to  support  his  comfort.  This  is  cer- 
tainly not  drawing  them  with  the  cords  of  love  and  the 
bands  of  a  man,  but  treating  them  like  animals  who  are 


DUTIES    OF     CHURCH    MEMBERS  (_  1 2 

tamed  into  submission  by  hunger,  and  kept  humble  by  be- 
ing kept  poor.  It  is  curious  to  hear  how  some  persona 
will  entreat  God  to  bless  their  minister  in  his  basket  and 
his  store,  while  alas  !  poor  man,  they  have  taken  care  that 
his  basket  should  be  empty,  and  his  store  nothingness  it- 
self. Is  not  this  mocking  both  God  and  his  minister  with 
a  solemn  sound  upon  a  thoughtless  tongue  ? 

Many  rich  Christians  spend  more  in  the  needless  wine 
they  individually  drink,  than  they  contribute  towards  the 
support  of  their  pastor;  and  others  give  more  for  the  su- 
gar that  sweetens  their  tea,  than  they  do  for  all  the  advan- 
tages of  public  worship.  A  reproach  of  this  kind  yet 
rests  upon  multitudes,  which  it  is  high  time  should  be 
rolled  away. 

It  is  extremely  difficult,  where  a  matter  of  this  kind 
must  be  left  to  voluntary  contribution,  and  the  dictates  of 
individual  liberty,  to  lay  down  particular  rules;  all  that 
can  be  done,  is,  to  state  general  principles,  and  leave  these 
to  operate  in  particular  cases.  Let  all  Christians  therefore 
consider  what  is  a  just  and  generous  reward  for  the  labours 
of  a  man,  who  is  devoting  his  life  to  assist  them  in  obtain- 
ing an  inheritance  incorruptible,  undefined,  and  that  fadeth 
not  away;  an  exceeding  great  and  eternal  weight  of  glo- 
ry:— who,  in  assisting  them  to  gain  eternal  life,  exerts  at 
the  same  time  an  indirect,  but  a  beneficial  influence  upon 
all  their  temporal  prosperity — who  by  his  ministrations, 
soothes  their  cares,  lightens  their  sorrows,  mortifies  their 
sins,  throws  a  radiance  over  their  darkest  scenes,  and  gilds 
their  brightest  ones  with  additional  splendour?  who  brings 
heaven  down  to  earth  for  their  comfort,  and  elevates  them 
from  earth  to  heaven;  and  who,  after  mitigating  for  them 
the  ills  of  time  with  an  anticipation  of  the  joys  of  eternity, 
is  prepared  to  attend  them  to  the  verge  of  the  dark  valley, 
and  irradiate  its  gloom  with  the  visions  of  immortality. 

Let  it  not  be  thought  that  what  is  given  to  a  minister 
is  a  charitable  donation;  it  is  the  payment  of  a  just  debt. 
It  is  what  Christ  claims  for  his  faithful  servants,  and  which 
cannot  be  withheld  without  robbery.  I  spurn  for  myself 
and  for  my  brethren,  the  degrading  apprehension  that  we 
are  supported  by  charity.  We  are  not  pensioners  upon 
mere  bounty.  Our  appeal  is  to  justice;  and  if  our  claims 
are  denied  on  this  ground,  we  refuse  to  plead  before  any 
other  tribunal,  and  refer  the  matter  to  the  great  assize 


MINISTERIAL.    GIFTS 

TO    BE 

SOUGHT    OUT    AND    ENCOURAGED. 


ADDRESSED  TO  THE  CHURCHES 


Permit  us,  dear  brethren,  to  ask  your  attention  to  a 
subject,  which  yields  not,  in  point  of  importance,  to 
any  other  connected  with  your  duties  and  your  welfare. 

We  need  say  nothing  concerning  the  rank  which  the 
Christian  ministry  occupies  among  the  means  by  which 
the  Saviour's  kingdom  is  to  be  spread  through  the 
earth.  Nor  need  we  inform  you,  that  the  number  of 
faithful  ministers  is  now  inadequate  to  supply  our 
churches  at  home,  while  there  are  many  fields  in  our 
own  land  which  are  white  unto  the  harvest,  and  hea- 
then countries  appeal  to  us,  by  their  crimes  and  mise- 
ries, to  send  them  the  messengers  of  salvation. 

It  appears  to  us  that  this  deficiency  of  ministers  must 
be  attributed  to  a  neglect  of  duty  on  the  part  of  the 
churches.  We  cannot  suppose  that  God  is  inattentive 
to  the  wants  of  his  church  and  of  the  world,  and  pur- 
posely withholds  a  competent  supply  of  ministers. 

Wrong  notions,  it  is  believed,  exist  concerning  the 
nature  of  a  call  to  the  ministry,  and  in  regard  to  the 
duty  of  the  churches  to  seek  out  and  foster  ministerial 
talent. 

We  firmly  believe  that  no  man  ought  to  enter  into 
the  ministry,  whom  God  has  not  called  to  the  service. 
But  the  question  is,  how  is  the  call  of  God  to  be  as- 
certained ?  That  a  miraculous  intimation  of  his  will  is 
to  be  expected,  no  rational  man,  at  the  present  day, 
believes.  This  will  must,  then,  be  learned  from  the 
feelings  which  the  Holy  Spirit  produces  in  the  mind  of 
the  individual  himself;  from  the  gifts  of  heart  and  of 


MINISTERIAL    GIFTS.  (^ 

intellect  with  which  he  is  endowed;  from  the  course  of 
providence;  and  from  other  circumstances. 

Two  things  are  necessary  to  prove  a  call  to  the  mi- 
nistry to  be  from  God.  The  first  is,  that  the  individual 
possess  a  sincere  desire  to  be  thus  employed.  He  must 
feel  a  strong  concern  for  the  glory  of  God,  and  for  the 
salvation  of  men.  His  heart  must  be  moved  with  de- 
sires to  proclaim  the  love  of  Christ  to  dying  sinners, 
and  to  persuade  them  to  be  reconciled  to  God.  He 
must  feel  such  an  impulse  of  soul  towards  this  point 
— such  a  concentration  of  his  thoughts  and  affections 
— that  he  cannot,  with  a  quiet  mind,  engage  in  any 
other  employment.  He  must  be  willing  to  part  with 
prospects  of  emolume-nt,  and  to  forego  all  worldly  ad- 
vantages, for  the  sake  of  his  Saviour  and  of  his  fellow 
men.  These  are  some  of  the  feelings  which  will  occu- 
py the  heart  of  a  man,  whom  God  designs  for  the  mi- 
nistry. Of  these  feelings  the  individual  himself  is  the 
only  judge,  beeause  he  alone  can  determine  whether 
they  are  sincere,  strong  and  permanent. 

But  another  necessary  thing  is,  that  he  possess  suit- 
able gifts.  We  mean  not,  that  he  must  be  qualified 
immediately  to  preach,  because  no  man  is  qualified  to 
preach  with  profit,  until  his  mind  has  been  furnished 
with  adequate  knowledge,  and  he  has  learned  how  to 
communicate  that  knowledge.  By  suitable  gifts  we 
mean  a  sound  understanding,  a  capacity  and  a  desire 
to  learn,  an  aptitude  to  teach,  a  reasonable  degree  of 
ability  to  be  useful  to  his  fellow  men  as  a  minister, 
when  his  mind  shall  have  been  cultivated  as  much  as 
circumstances  may  allow. 

Of  these  points,  the  individual  is  not  a  competent 
judge.  His  brethren  must  judge  for  him.  The  church 
has  thus  a  duty  to  perform.  She  ought  to  watch  the 
character  and  conduct  of  her  young  men.  An  indi- 
vidual, whom  God  designs  for  the  ministry,  will  usu- 
ally show  the  bent  of  his  disposition,  by  his  zeal  for  the 
support  of  Sabbath  schools,  by  his  pertinent  exhorta- 
tions in  the  conference  room,  and  by  his  prayers  in  so- 
cial meetings.  If  the  ministerial  spirit  exist  within  him, 
it  will  find  occasion  to  display  itself;  and  in  most  cases, 
a  church  is  convinced  of  the  call  of  a  young  man  to  the 

86 


3J  MINISTERIAL    GIFTS. 

ministry  as  soon  as  he  is  himself,  and  sometimes  sooner. 
In  such  cases  as  this,  it  is  the  duty  of  pastors,  deacons, 
and  other  members  of  the  church,  to  converse  with  such 
persons,  to  inquire  concerning  their  feelings,  and  to 
give  them  all  proper  encouragement.  If  the  individu- 
als have  themselves  been  thoughtful  and  anxious  con- 
cerning their  duty,  such  an  affectionate  and  judicious 
conversation  may  remove  their  doubts,  and  confirm 
their  decisions,  by  bringing  in  aid  of  their  own  convic- 
tions, the  opinions  of  their  brethren. 

It  is  believed  that  a  very  different  course  is  frequent- 
ly pursued.  Young  men  are  left  to  struggle  with  their 
feelings  without  one  word  of  advice  or  encouragement. 
The  more  modest  they  are,  and  therefore  the  more  de- 
serving of  sympathy,  the  more  reluctant  they  are  to 
disclose  their  feelings,  lest  they  should  be  attributed  to 
pride  and  presumption.  A  sense  of  unfitness,  the  great- 
ness of  the  work,  doubts  concerning  duty,  all  throng 
upon  the  mind,  and  often  produce  inconceivable  dis- 
tress, which  one  word  of  kind  sympathy  and  advice 
from  a  pastor  or  Christian  friend  would  remove.  Many 
young  men,  it  cannot  be  doubted,  are  overcome  by  these 
anxieties,  doubts,  and  fears,  and  relinquish  the  thought 
of  the  ministry,  who  ought  to  preach  the  gospel.  It 
is  a  mistake  to  suppose,  that  if  it  be  a  man's  duty  to 
preach,  he  will  force  his  way  through  every  obstacle. 
A  man  may  neglect  his  duty  to  preach,  as  he  may  ne- 
glect any  other  duty;  and  he  is  the  more  liable  to  neglect 
this  duty,  because  the  conscientious  mind  will  consider 
it  as  a  far  less  sin  to  refuse  to  preach,  though  it  be  a 
duty,  than  to  preach  when  it  is  not.  If  his  doubts  pre- 
por  derate  in  the  smallest  degree,  the  mind  of  a  conscien- 
tious man  will  be  very  liable  to  abandon  the  design;  and 
thus  the  very  best  ministers  may  be  lost  to  the  church. 

But  if  a  young  man  surmounts  his  doubts  and  dis- 
couragements, and  makes  his  case  known  to  his  bre- 
thren, he  is  sometimes  treated  with  cold  suspicion,  and 
obstacles  are  thrown  in  his  way  on  purpose  to  test  the 
strength  of  his  zeal.  If,  at  last,  by  dint  of  perseverance, 
he  forces  the  church  to  give  him  a  license,  so  much  time 
may  have  been  wasted,  that  it  is  too  late  to  enter  upon 
the  work  with  advantage. 

86 


MINISTERIAL    GIFTS.  [4 

There  may  be  cases,  too,  in  which  a  young  man  may 
not  have  thought  of  the  ministry,  who  may  neverthe- 
less furnish  evidence  of  piety,  talents  and  zeal,  which 
would  make  him  useful  as  a  minister.  It  is  undoubted- 
ly the  duty  of  pastors  and  Christians  to  converse  with 
such  a  person,  in  a  judicious  manner;  to  inquire  res- 
pecting his  feelings;  to  ask  him  if  it  is  not  his  duty  to 
preach  the  gospel;  to  urge  him  to  reflect  and  pray  on 
the  subject;  to  invite  him  to  speak  and  to  pray  in  confer- 
ence and  prayer  meetings,  and  thus  give  his  mind  a  di- 
rection towards  the  object.  No  reason  can  be  given, 
why  it  is  not  as  much  our  duty  to  use  the  proper  means 
in  this  case,  as  it  is  to  persuade  a  sinner  to  be  recon- 
ciled to  God;  and  God  may,  in  both  cases,  employ  us 
as  instruments  to  accomplish  his  will. 

We  think,  brethren,  that  there  has  been,  and  still  is, 
a  failure  in  duty,  on  this  subject,  among  our  churches. 
"We  earnestly  entreat  you  to  think  of  these  suggestions, 
and  let  your  attention  be  more  directed  to  the  young 
men  among  you.  Let  not  selfishness  induce  you  to  de- 
tain them  from  their  duty.  The  cause  of  God  needs 
ministers.  Millions  of  our  fellow  men  are  dying  every 
year,  without  any  one  to  tell  them  of  the  love  of  Jesus. 
Let,  then,  every  young  man  in  our  churches,  inquire, 
with  a  prayerful  heart,  Is  it  not  my  duty  to  preach  the 
gospel  ?  Let  every  church  be  a  faithful  and  affectionate 
nursing  mother  to  the  young  servants  to  the  Redeemer. 

But,  brethren,  have  we  not  neglected  the  yet  more  im- 
portant duty,  to  pray  for  an  increase  of  ministers.  While 
we  hold  fast  the  belief,  that  God  alone  can  call  and  qualify 
his  true  ministers,  does  not  consistency,  as  wellas  piety, 
require  us  to  offer  continual  and  importunate  prayer,  that 
he  will  bestow  on  his  churches  the  inestimable  gift  of 
faithful  pastors  and  teachers,  and  commission  a  suffi- 
cient number  of  evangelists,  who  may  preach  the  un- 
searchable riches  of  Christ  in  destitute  places  and  in  hea- 
then countries  ?  Our  Saviour  has  said,  with  special  em- 
pliasis,  "Pray  ye  the  Lord  of  the  harvest,  that  he  will  send 
forth  labourers  into  his  harvest."  Let  us  henceforth  pray 
more  for  this  blessing,  and  for  help  to  perform  the  duty 
which  has  been  insisted  on  in  this  tract.  Thus  may  our 
efforts  accompany  our  prayers,  and  God,  even  our  own 
God  will  bless  us,  and  grant  us  the  desire  of  our  hearts. 

American  Baptist  Publication  and  S.  S.  Society,  21  South  Fourth  9t.,  Phila, 


BRIEF    HISTORY 

OF    THE 

AMDERICAN   BAPTIST   MISSION 

IN     BURMAH. 

In  the  month  of  February,  1812,  five  young  men, 
who  had  formerly  been  fellow-students  at  Andover, 
sailed  from  this  country  to  commence  a  foreign  mis- 
sion under  the  patronage  of  the  American  Board  of 
Commissioners  for  Foreign  Missions.  It  was  owing 
to  their  urgent  solicitations  and  moving  appeals,  that 
the  churches  were  aroused,  and  this  first  Board  of  Mis- 
sions constituted.  They  sailed  for  Calcutta  with  in- 
structions to  proceed  to  Burmah,  if  it  were  judged 
practicable  to  establish  a  mission  there  ;  and  as  they 
were  the  earliest  missionaries  from  this  land,  they 
would  of  course  hasten  at  once  to  Serampore,  to  obtain 
the  sympathies  and  advice  of  the  venerable  men  who 
had  so  long  been  laboring  in  the  field.  Mr.  Judson, 
who  was  one  of  the  company,  reflected  during  the 
voyage,  that  the  Serampore  brethren  were  Baptists  5 
and  supposed  very  naturally,  that  he  might  be  called, 
while  sharing  their  hospitalities,  to  defend  the  Pedo- 
baptist  opinions  which  he  professed.  Such  anticipa- 
tions led  him  to  a  careful  re-examination  of  the  grounds 
of  his  faith,  and,  eventually,  to  a  thorough  change  in  his 
views.  After  a  very  serious  and  reluctant  struggle, 
Mrs.  Judson  was  compelled  by  a  consciousness  of  right, 
and  the  clear  demonstrations  of  the  New  Testament, 
to  join  her  husband.  Accordingly,  they  were  both  bap- 
tized and  admitted  to  the  church  at  Calcutta,  September 
6th,  1812.  Mr.  Rice  who  had  sailed  in  another  ship 
and  arrived  somewhat  later,  was  the  subject,  without 
the  slighest  concert,  of  a  similar  change  of  feelings, 
and  was  baptized  in  November.  This  event  led  natu- 
rally to  a  dissolution  of  the  connexion  o\  Messrs. 
Judson  and  Rice  with  the  Board  under  whose  patron- 
age they  went  out,  and  threw  them  upon  their  own  re- 

1 


2  BRIF.F    HISTORY     OF    THE 

sources,  or  the  event  of  some  new  arrangements  at 
home.  A  spirit  of  opposition  to  their  enterprize, 
which  manifested  itself  at  Calcutta,  and  the  peremp- 
tory refusal  of  the  East  India  Company  to  suffer  their 
continuance  within  their  dominions,  led  the  missiona- 
ries to  embark  for  the  Isle  of  France.  While  at  this 
place,  Messrs.  Judson  and  Rice  thought  it  expedient 
that  the  latter  should  return  at  once  to  this  country, 
and  endeavor  to  awaken  a  spirit  of  missions  among 
the  Baptist  churches. 

He  accordingly  sailed  in  March,  1813,  and  was  wel- 
comed on  his  arrival  in  the  United  States,  with  great 
cordiality  and  affection.  He  was  soon  instrumental 
in  awakening  an  extensive  missionary  feeling,  and  a 
large  number  of  missionary  societies  were  originated 
in-  various  parts  of  the  country  ;  and  in  April,  1814, 
the  Baptist  General  Convention  was  formed  in 
Philadelphia. 

The  will  of  Providence  was,  perhaps,  never  more 
distinctly  intelligible,  than  in  the  circumstances  which 
led  to  the  establishment  of  the  American  Baptist  mis- 
sion in  the  Burman  empire.  Mr.  Judson  received  no 
encouragement  in  respect  to  the  station,  from  his 
friends  at  Serampore.  The  ground  had  already  been 
tried.  But  such  were  the  obstructions, resulting  from 
a  barbarous  nation  of  idolaters,  a  despotic  government, 
where  change  of  religion  in  a  native  would  be  visited 
with  death,  and  a  language  of  difficult  acquisition,  that 
all  former  attempts  had  failed.  The  missionaries,  few 
in  number,  who  had  been  deputed  by  the  Serampore 
brethren  to  go  thither,  had  left  in  discouragement,  and 
gone  to  other  fields.  Not  a  native  had  listened  to  the 
word  of  eternal  life.  Of  the  good  seed  of  the  king- 
dom, none  had  been  sown.  After  long  deliberation  as  to 
the  course  which  they  should  pursue  in  their  present 
embarrassing  and  unforeseen  condition,  Mr.  and  Mrs. 
Judson  resolved  to  attempt  a  mission  at  Penang  or 
Prince  of  Wales'  Island,  situated  on  the  coast  of  Ma- 
lacca, and  inhabited  by  Malays.  As  no  passage  to 
that  island  could  be  obtained  from  the  Ible  of  France, 
they  sailed  for  Madras  in  May,  1813,  with  the  hope 
of  obtaining  a  passage  thence  to  Penang.      But  here 


BURMAN    MISSION.  3 

they  were  disappointed.  No  passage  to  that  place 
could  be  procured.  Fearful  that  the  English  govern- 
ment in  Bengal,  would,  on  learning  their  arrival,  send 
them  to  England,  they  resolved,  after  a  stay  at  Madras 
of  a  few  days,  jto  take  passage  in  a  vessel  bound  to 
Rangoon.  Thus  by  a  wonderful  series  of  providential 
occurences,  they  were  impelled,  contrary  to  their  ex- 
pectations and  plans,  to  the  Burman  empire  ;  and, 
amid  hazard  and  discouragement,  Mr.  Judson  resolved, 
in  the  name  of  God,  there  to  set  up  the  Christian 
banner. 

RANGOON. 

Mr.  Judson  arrived  at  Rangoon  in  July,  1813.  On 
his  arrival,  he  found  a  mission-house,  occupied  by  the 
family  of  Mr.  Felix  Carey,  which  now  became  his  home. 
Mr.  C.  soon  left  the  station  for  an  office  under  govern- 
ment; and  thus  the  mission  was  abandoned  into  the 
hands  of  the  American  Baptist  Board. 

In  October,  1816,  Mr.  and  Mrs.  Hough  joined  the 
mission  family  at  Rangoon,  having  left  the  United 
States  the  preceding  December. 

In  March,  1817,  four  years  after  the  commencement 
of  the  mission,  the  first  inquirer  presented  himself  to 
Mr.  Judson.  His  appearance  and  manners  excited  high 
hopes  ;  and,  at  the  close  of  his  first  visit,  the  mission 
family  felt,  that  there  was  reason  to  thank  God  and 
take  courage. 

In  September,  1818,  Messrs.  Colman  and  Wheelock, 
who  had  sailed  from  Boston  in  November,  18 17,  were 
added  to  the  mission  family  at  Rangoon.  Mr.  Judson 
had  already  completed  the  translation  of  the  gospel  by 
Matthew,  and  a  zayat  was  built  for  religious  worship, 
where  he  sat  from  day  to  day,  to  converse  with  all  who 
came,  on  the  things  of  the  kingdom.  The  zayat  was 
erected  on  a  road,  lined  on  both  sides  with  pagodas  ; 
and  hence  called  Pagoda-Road. 

On  the  27th  of  June,  1819,  the  first  baptism  occurred 
in  the  Burman  empire.  Moung  Nau,  the  subject  of 
it,  gave  a  most  satisfactory  and  interesting  account 
of  his  mental  exercises,  and  was  admitted,  with  an 
unspeakably  joyful  welcome,  to  baptism  and  the 
church. 


4  BRIEF   HISTORY   OF  THE 

This  first  baptism  seemed  like  the  first  fruits  of  a 
revival.  The  number  of  inquirers  began  to  multiply, 
and  at  some,  meetings,  especially  of  the  females,  the 
Holy  Spirit  was  evidently  present.  On  the  7th  of  No- 
vember following,  two  more  converts  were  baptized. 
Individuals  of  rank  and  eminence  were  becoming 
zealous  inquirers,  and  the  holiest  anticipations  of  the 
missionaries  seemed  on  the  point  of  being  realized. 
But  such  was  their  success,  that  the  fame  of  their 
operations  could  not  be  kept  from  the  ears  of  the  em- 
peror. Fearing  the  worst  temporal  consequences, 
praying  for  divine  guidance,  and  pursuing  what  seem- 
ed to  be  the  only  course  expedient,  Messrs.  Judson 
and  Colman  left  Rangoon  for  Ava,  the  capital  of  the 
country,  to  seek  the  imperial  favor  and  toleration,  and 
safety  for  the  baptized  Burmans.  Their  petition, 
however,  was  disregarded,  their  hopes  were  blight- 
ed, and  they  returned  to  tell  the  sad  tidings  to  their 
converts.  They  had  previously  arranged  th-at  Mr. 
Colman  should  go  to  Chittagong,  a  place  under 
British  protection,  so  that  in  case  of  the  worst,  all  the 
missionaries  might  find  there  an  asylum  from  perse- 
cution. They  expected,  when  they  disclosed  their  ill 
success  to  the  disciples,  that  they  would  be  filled  with 
apprehensions,  and  perhaps  be  ready  to  renounce  their 
Christian  profession.  But,  on  the  contrary,  they  re- 
mained steadfast  in  the  faith,  and  seemed  willing  that 
the  will  of  the  Lord  should  be  done.  M  Only  stay 
with  us,"  they  exclaimed,  "  till  there  are  ten  con- 
verts ;  then  one  can  teach  the  rest ;  and  the  emperor 
himself  will  not  be  able  to  destroy  the  new  religion." 

Mr.  Colman  shortly  after  went  to  Chittagong.  Mr. 
Wheelock,  whose  health  soon  failed,  died  on  his  pas- 
sage to  Bengal,  whither  he  was  going  for  medical  aid. 
Mr.  Hough  was  at  Serampore,  superintending  the 
printing  of  a  Burman  tract.  Mrs.  Judson's  health 
had  become  so  impaired,  that  a  voyage  to  Calcutta  be- 
came indispensable.  And  so  feeble  was  she  before 
the  time  for  her  departure  arrived,  that  Mr.  Judson 
felt  it  necessary  that  he  should  accompany  her.  Thus 
the  station  must  be  left  awhile  without  a  missionary 
— the   dependant  sheep,  led  by  no  earthly  shepherd. 


BURMAN    MISSION.  5 

But  through  the  tender  mercy  of  God,  before  the  ship 
could  get  away,  seven  more  Burmans  gave  satisfacto- 
ry evidence  of  a  change  of  heart,  and  applied  for  bap- 
tism. They  were  accepted  by  the  church,  and  added 
to  the  little  band  of  believers  ;  so  that  the  proposed 
ten  was  now  filled. 

While  at  Calcutta,  Mrs.  Judson's  health  gradually 
recovered,  and  she  returned  to  Rangoon  with  her  hus- 
band, in  January,  1821.  Soon  after  their  return, 
another  convert  was  baptized,  Mounglng,  who  is  ndw 
a  native  pastor.  During  the  absence  of  the  mission- 
aries, he  had  been  endeavoring  to  spread  among  his 
friends  the  knowledge  of  a  crucified  Saviour. 

In  November,  1821,  Dr.  Price,  with  his  family,  ar- 
rived to  join  the  mission.  Just  as  he  landed,  Mrs.  Jud- 
son,  in  consequence  of  returning  illness,  was  forced  to 
leave  all  the  endearments  of  that  land  of  her  affections, 
and  return  to  America.  She  proceeded  by  the  way  of 
England.  Having  visited  different  sections  of  this 
country,  and  spent  the  winter  at  Baltimore,  where  she 
prepared  for  the  press  a  history  of  the  Burman  mission, 
her  health  was  so  far  recovered  that  she  was  able  to  re- 
turn to  Rangoon  the  following  summer.  After  being 
instrumental  in  thus  enlisting  many  affections  in  the 
Burman  mission,  both  at  home  and  in  England,  she 
sailed  again  for  India.  She  was  accompanied  in  her 
return  by  Mr.  and  Mrs.  Wade,  who  were  appointed 
to  join  the  station  at  Rangoon.  They  sailed  from 
Boston  in  June,  and  arrived  at  Calcutta,  October  19th  ; 
soon  after  which  they  sailed  for  their  final  destina- 
tion. 

Ava.  As  the  history  of  the  station  at  Ava  forms  a 
kind  of  episode  in  the  history  of  that  at  Rangoon,  this 
seems  to  be  the  fittest  place  for  its  introduction*  Soon 
after  the  arrival  of  Dr.  Price,  intelligence  of  his  medi- 
cal skill  was  conveyed  to  the  capital.  He  was  imme- 
diately summoned  to  wait  on  the  emperor.  Hoping 
that  a  favorable  opportunity  might  now  open  for 
the  introduction  of  the  gospel  into  the  heart  of  the 
realm,  Mr.  Judson  resolved  to  accompany  the  Doctor. 
Government-boats  were  furnished  at  the  public  ex- 
pense, and  they  were  received  with  respect  and  kind- 

1* 


6  BRIEF     HISTORY    OF    THE 

ness.  Upon  their  arrival,  Dr.  Price  was  authorized 
to  build  himself  a  house,  where  he  might  live  on  terms 
of  familiarity  with  the  public  officers,  and  in  the  en- 
joyment of  perfect  toleration.  Until  the  country  was 
thrown  into  a  state  of  commotion,  he  was  able  indi- 
rectly to  advance  the  objects  of  his  mission.  His  medi- 
cal skill  rendered  him  an  object  of  favor  and  respect, 
and  it  was  fondly  hoped,  that,  in  this  golden*  city,  the 
grand  point  of  attraction  to  the  Burman  empire,  the 
church  of  Christ  was  about  to  be  established  on  a  ba- 
sis which  could  not  be  shaken. 

But  events  were  destined  soon  to  occur,  which 
nipped  the  hopes  of  Christians  in  the  bud.  A 
war  between  the  British  and  Burmese  governments 
commenced  about  this  period,  which  rendered  the 
missionaries  objects  of  suspicion  and  ill  will.  Be- 
cause their  language  was  the  same,  and  their  pe- 
cuniary affairs  were  transacted  through  British  agents, 
they  were  imagined  to  be  spies  for  England.  As  the 
armies  of  the  East  India  Company  advanced  from 
town  to  town,  Messrs.  Judson  and  Price  were  seized 
and  imprisoned,  and  treated  with  the  utmost  severity. 
For  a  year  and  seven  months,  they  were  held  in  con- 
finement ;  often  driven  by  savage  persecutors  from 
prison  to  prison  ;  immured  in  the  death-prison,  and 
saved  from  a  violent  death  only  by  the  interposition 
of  a  friendly  Governor,  and  the  constant  intercessions 
of  Mrs.  Judson. 

A  few  passages  are  extracted  from  Mrs.  Judson's 
narrative  of  the  scenes  through  which  the  mission- 
aries passed  during  the  war.f 

ii  On  the  8th  of  June,  just  as  we  were  preparing  for 
dinner,   in   rushed   an   officer,   holding  a  black  book, 

*  When  anything  belonging  to  the  emperor  is  mentioned,  the 
epithet  "  golden"  is  attached  to  it.  When  he  is  said  to  have  heard 
anything,  "  it  has  reached  the  golden  ears ;"  a  person  admitted  to 
his  presence  "  has  been  at  the  golden  feet ;"  the  perfume  of  roses  is 
described  as  grateful  to  ■  the  golden  nose." 

•j-  For  a  detailed  account  of  these  events,  the  reader  is  referred  to  the 
Memoir  of  Mrs.  Judson,  where  will  be  found  an  extended  history  of 
appalling  sufferings,  every  sentence  of  which  possesses  the  most  in- 
tense and  thrilling  interest. 


BURMAN    MISSION.  7 

with  a  dozen  Burmans,  accompanied  by  one,  whom, 
from  his  spotted  face,  we  knew  to  be  an  executioner, 
and  a  'son  of  the  prison.'  '  Where  is  the  teacher?' 
was  the  first  inquiry.  Mr.  Judson  presented  himself. 
1  You  are  called  by  the  King,'  said  the  officer  ;  a  form 
of  speech  always  used  when  about  to  arrest  a  crimi- 
nal. The  spotted  man  instantly  seized  Mr.  Judson, 
threw  him  on  the  floor,  and  produced  the  small  cord, 
the  instrument  of  torture.  I  caught  hold  of  his  arm  ; 
4  Stay,  (said  I,)  I  will  give  you  money.'  'Take  her 
too,'  said  the  officer  ;  '  she  also  is  a  foreigner.'  Mr. 
Judson,  with  an  imploring  look,  begged  they  would 
let  me  remain  till  further  orders.  The  scene  was  now 
shocking  beyond  description.  The  whole  neighbor- 
hood had  collected — the  little  Burman  children  were 
screaming  and  crying — the  Bengalee  servants  stood 
in  amazement  at  the  indignities  offered  their  master — 
and  the  hardened  executioner,  with  a  kind  of  hellish 
joy,  drew  tight  the  cords,  bound  Mr.  Judson  fast,  and 
dragged  him  off  I  knew  not  whither.  In  vain  I  beg- 
ged and  entreated  the  spotted  face  to  take  the  silver, 
and  loosen  the  ropes  ;  but  he  spurned  my  offers,  and 
immediately  departed.  I  gave  the  money,  however, 
to  Moung  Ing  to  follow  after,  and  make  some  further 
attempt  to  mitigate  the  torture  of  Mr.  Judson  ;  but  in- 
stead of  relieving  their  prisoner,  when  a  few  rods  from 
the  house,  the  unfeeling  wretches  again  threw  him  on 
the  ground,  and  drew  the  cords  still  tighter,  so  as  al- 
most to  prevent  respiration. 

"  The  officer  and  his  gang  proceeded  on  to  the 
court-house,  where  the  Governor  of  the  city  and 
officers  were  collected,  one  of  whom  read  the  order  of 
the  King,  to  commit  Mr.  Judson  to  the  death-prison 
into  which  he  was  soon  hurled,  the  door  closed — 
and  Moung  Ing  saw  no  more.  What  a  night  was  now 
before  me!  I  retired  into  my  room,  and  endeavored 
to  obtain  consolation  from  committing  my  case  to  God, 
and  imploring  fortitude  and  strength  to  suffer  what- 
ever awaited  me.  But  the  consolation  of  retirement 
was  not  long  allowed  me,  for  the  magistrate  of  the 
place  had  come  into  the  verandah,  and  continually 
called  me  to  come  out,  and  submit  to  his  examination. 


8  BRIEF    HISTORY    OF    THE 

I  did  so,  and  he  inquired  very  minutely  of  everything 
I  knew  ;  then  ordered  the  gates  of  the  compound  to 
be  shut,  no  person  to  be  allowed  to  go  in  or  out,  placed 
a  guard  of  ten  ruffians,  to  whom  he  gave  a  strict 
charge  to  keep  me  safe,  and  departed. 

"It  was  now  dark.  I  retired  to  an  inner  room 
with  my  four  little  Burman  girls,  and  barred  the  doors. 
The  guard  instantly  ordered  me  to  unbar  the  doors 
and  come  out,  or  they  would  break  the  house  down, 
and  seemed  resolved  to  annoy  me  as  much  as  possi- 
ble. My  unprotected,  desolate  state,  my  entire  un- 
certainty of  the  fate  of  Mr.  Judson,  and  the  dreadful 
carousings  and  almost  diabolical  language  of  the 
guard,  all  conspired  to  make  it  by  far  the  most  dis- 
tressing night  I  had  ever  passed.  You  may  well  im- 
agine, my  dear  brother,  that  sleep  was  a  stranger  to 
my  eyes,  and  peace  and  composure  to  my  mind. 

"  The  next  morning-,  I  sent  Moung  Ing  to  ascertain 
the  situation  of  your  brother,  and  give  him  food,  if 
still  living.  He  soon  returned  with  the  intelligence 
that  Mr.  Judson,  and  all  the  white  foreigners,  were 
confined  in  the  death  prison,  with  three  pairs  of  iron 
fetters  each,  and  fastened  to  a  long  pole,  to  prevent 
their  moving!  The  point  of  my  anguish  now  was,  that 
I  was  a  prisoner  myself,  and  could  make  no  efforts 
for  the  release  of  the  missionaries.  I  begged  and  en- 
treated the  magistrate  to  allow  me  to  go  to  some  mem- 
ber of  government  to  state  my  case  ;  but  he  said  he 
did  not  dare  to  consent,  for  fear  I  should  make  my 
escape.  I  next  wrote  a  note  to  one  of  the  King's 
sisters,  with  whom  I  had  been  intimate,  requesting 
her  to  use  her  influence  for  the  release  of  the  teachers. 
The  note  was  returned  with  this  message — She  '  did 
not  understand  it,' — which  was  a  polite  refusal  to  in- 
terfere ;  though  I  afterwards  ascertained  that  she  had 
an  anxious  desire  to  assist  us,  but  dared  not  on  ac- 
count of  the  Queen.  The  day  dragged  heavily  away, 
and  another  dreadful  night  was  before  me.  I  en- 
deavored to  soften  the  feelings  of  the  guard,  by  giving 
them  tea  and  segars  for  the  night ;  so  that  they  allow- 
ed me  to  remain  inside  of  my  room,  without  threat- 
ening as   they  did  the  night  before.     But  the  idea  of 


BURMAN    MISSION-  9 

your  brother  being  stretched  on  the  bare  floor  in 
irons  and  confinement,  haunted  my  mind  like  a  spec- 
tre, and  prevented  my  obtaining  any  quiet  sleep, 
though  nature  was  almost  exhausted. 

"On  the  third  day,  I  sent  a  message  to  the  Gover- 
nor of  the  city,  who  has  the  entire  direction  of  pri- 
son affairs,  to  allow  me  to  visit  him  with  a  present. 
This  had  the  desired  effect ;  and  he  immediately  sent 
orders  to  the*  guards,  to  permit  my  going  into  town. 
The  Governor  received  me  pleasantly,  and  asked  me 
what  I  wanted.  I  stated  to  him  the  situation  of  the 
foreigners,  and  particularly  that  of  the  teachers,  who 
were  Americans,  and  had  nothing  to  do  with  the  war. 
He  told  me  it  was  not  in  his  power  to  release,  them  from 
prison  or  irons,  but  that  he  could  make  their  situation 
more  comfortable ;  there  was  his  head  officer,  with 
whom  I  must  consult,  relative  to  the  means.  The 
officer,  who  proved  to  be  one  of  the  city  writers,  and 
whose  countenance  at  the  first  glance  presented  the 
most  perfect  assemblage  of  all  the  evil  passions  at- 
tached to  human  nature,  took  me  aside,  and  en- 
deavored, to  convince  me,  that  myself,  as  well  as  the 
prisoners,  was  entirely  at  his  disposal — that  our  future 
comfort  must  depend  on  my  liberality  in  regard  to 
presents — and  that  these  must  be  made  in  a  private 
way,  and  unknown  to  any  officer  in  the  government! 
What  must  I  do,  said  I,  to  obtain  a  mitigation  of  the 
present  sufferings  of  the  two  teachers  ?  i  Pay  to  me,' 
said  he,  'two  hundred  tickals,  (about  a  hundred  dol- 
lars,) two  pieces  of  fine  cloth,  and  two  pieces  of  hand- 
kerchiefs.' I  had  taken  money  with  me  in  the  morning, 
our  house  being  two  miles  from  the  prison — I  could 
not  easily  return.  This  I  offered  to  the  writer,  and 
begged  he  would  not  insist  on  the  other  articles,  a* 
they  were  not  in  my  possession.  He  hesitated  foi 
sometime,  but  fearing  to  lose  the  sight  of  so  much 
money,  he  concluded  to  take  it,  promising  to  relieve 
the  teachers  from  their  most  painful  situation. 

"  I  then  procured  an  order  from  the  Governor  for 
my  admittance  into  prison ;  but  the  sensations  pro- 
duced by  meeting  your  brother  in  that  wretched,  horrid 
situation,   and   the   affecting  scene  which   ensued,   I 


10  RRIEF    HISTORY    OF    THE 

will  not  attempt  to  describe.  Mr  Judson  crawled  to 
the  door  of  the  prison — for  I  was  not  allowed  to 
enter — gave  me  some  directions  relative  to  his  release  ; 
but  before  we  could  make  any  arrangement,  I  was 
ordered  to  depart,  by  those  iron-hearted  jailers,  who 
could  not  endure  to  see  us  enjoy  the  poor  consolation 
of  meeting-  in  that  miserable  place.  In  vain  I  pleaded 
the  order  from  the  Governor  for  my  admittance ; 
they  again  harshly  repeated,  'Depart,  or  we  will  pull 
you  out.'  The  same  evening,  the  missionaries,  to- 
gether with  the  other  foreigners,  who  paid  an  equal 
sum,  were  taken  out  of  the  common  prison,  and  con- 
fined in  an  open  shed  in  the  prison  enclosure.  Here 
I  was  allowed  to  send  them  food,  and  mats  to  sleep  on  ; 
but  was  not  permitted  to  enter  again  for  several 
days." 

Mrs.  Judson  was  now  continually  annoyed  and  ter- 
rified by  the  movements  of  government  and  petty 
officers  5  the  mission-house  was  searched  by  official 
order,  and  its  contents  confiscated,  though  not  alJ 
removed.  For  several  succeeding  months,  she  was 
unwearied  in  her  efforts  to  procure  the  release  of  her 
husband  and  Dr.  Price,  to  supply  them  with  food,  to 
effect  a  mitigation  of  their  sufferings,  or  a  reprieve 
from  immediate  execution.  The  birth  of  a  daughter 
during  this  distracting  period,  adds  an  interest  to  the 
events  which  needs  no  comment. 

"  During  these  seven  months,  the  continual  extortions 
and  oppressions  to  which  your  brother,  and  the  other 
white  prisoners  were  subject,  are  indescribable.  Some- 
times sums  of  money  were  demanded,  sometimes  pieces 
of  cloth,  and  handkerchiefs  ;  at  other  times,  an  order 
would  be  issued  that  the  white  foreigners  should  noT 
speak  to  each  other,  or  have  any  communication  with 
their  friends  without.  Then,  again,  the  servants 
were  forbidden  to  carry  in  their  food,  without  an 
extra  fee.  Sometimes,  for  days  and  days  together,  I 
could  not  go  into  the  prison  till  after  dark,  when  I 
had  two  miles  to  walk,  in  returning  to  the  house.  O 
how  many,  many  times,  have  I  returned  from  that 
dreary  prison  at  nine  o'clock  at  night,  solitary  and 
worn  out  with  fatigue  and  anxiety,  and  endeavored  to 


BURMAN    MISSION.  1  1 

invent  some  new  scheme  for  the  release  of  the  prison- 
ers. Sometimes,  for  a  moment  or  two,  my  thoughts 
would  glance  toward  America,  and  my  beloved  friends 
there — but  for  nearly  a  year  and  a  half,  so  entirely 
engrossed  was  every  thought  with  present  scenes  and 
sufferings,  that  I  seldom  reflected  on  a  single  occur- 
rence of  my  former  life,  or  recollected  that  I  had  a 
friend  in  existence  out  of  Ava. 

44  You,  my  dear  brother,  can  judge  from  the  above 
circumstances,  how  intense  were  my  sufferings.  But 
the  point,  the  acme  of  my  distress,  consisted  in  the 
awful  uncertainty  of  our  final  fate.  My  prevailing 
opinion  was,  that  my  husband  would  suffer  vio- 
lent death ;  and  that  I  should,  of  course,  become  a 
slave,  and  languish  out  a  miserable,  though  short 
existence,  in  the  tyrannic  hands  of  some  unfeeling 
monster.  But  the  consolations  of  religion,  in  these 
trying  circumstances,  were  neither  *  few  nor  small.' 
It  taught  me  to  look  beyond  this  world,  to  that  rest, 
that  peaceful,  happy  rest,  where  Jesus  reigns,  and  op- 
pression never  enters. 

Sometimes  Mrs.  J.  procured  for  the  prisoners  a 
partial  relief,  but  it  was  only  temporary,  and  then 
some  fresh  instance  of  oppression  would  occur,  re- 
newing her  most  fearful  apprehensions.  Such  an 
instance  is  narrated  below.  She  had  been  permitted 
to  make  for  Mr.  J.  a  little  bamboo  room  in  the  prison 
enclosures,  where  he  was  allowed  to  spend  portions 
of  his  time,  and  she  could  occasionally  sit  with  him. 
One  morning  he  "sent  me  word  that  he  and  all  the 
white  prisoners  were  put  into  the  inner  prison,  in  five 
pairs  of  fetters  each,  that  his  little  room  had  been 
torn  down,  and  his  mat,  pillow,  Sec.  been  taken  by  xhe 
jailers.  This  was  to  me  a  dreadful  shock,  as  I 
thought  at  once  it  was  only  a  prelude  to  greater  evils. 

44 1  was  determined  to  see  the  Governor,  and  know 
the  cause  of  this  additional  oppression  ;  and  for  this 
purpose  returned  into  town  the  same  evening,  at  an 
hour  I  knew  he  would  be  at  home.  He  was  in  his 
audience  room,  and,  as  I  entered,  looked  up  without 
speaking,  but   exhibited  a  mixture  of  shame  and   af- 


12  BRIKF    HISTORY   OF    THE 

fected  anger  in  his  countenance.  I  began  by  saying, 
Your  Lordship  has  hitherto  treated  us  with  the  kind- 
ness of  a  father.  Our  obligations  to  you  are  very 
great.  We  have  looked  to  you  for  protection  from 
oppression  and  cruelty.  You  have  in  many  instances 
mitigated  the  sufferings  of  those  unfortunate,  though 
innocent  beings  committed  to  your  charge.  You 
have  promised  me  particularly,  that  you  would  stand 
by  me  to  the  last,  and  though  you  should  receive  an 
order  from  the  king,  you  would  not  put  Mr.  J.  to 
death.  What  crime  has  he  committed  to  deserve  such 
additional  punishment  ?  The  old  man's  hard  heart 
was  melted,  for  he  wept  like  a  child.  '  I  pity  you, 
Tsa-yar-ga-dau,  (a  name  by  which  he  always  called 
me)  I  knew  you  would  make  me  feel ;  I  therefore  for- 
bade your  application.  But  you  must  believe  me 
when  I  say,  I  do  not  wish  to  increase  the  sufferings  of 
the  prisoners.  When  I  am  ordered  to  execute  them, 
the  least  that  I  can  do  is,  to  put  them  out  of  sight.  I 
will  now  tell  you  (continued  he)  what  I  have  never 
told  you  before,  that  three  times  I  have  received  inti- 
mations from  the  Queen's  brother,  to  assassinate  all 
the  white  prisoners  privately  ;  but  I  would  not  do  it. 
And  I  now  repeat  it,  though  I  execute  all  the  others, 
I  will  never  execute  your  husband.  But  I  cannot  re- 
lease him  from  his  present  confinement,  and  you  must 
not  ask  it.'  I  had  never  seen  him  manifest  so  much 
feeling,  or  so  resolute  in  denying  me  a  favor;  which 
circumstance  was  an  additional  reason  for  thinking 
dreadful  scenes  were  before  us. 

"  The  situation  of  the  prisoners  was  now  distress- 
ing beyond  description.  It  was  at  the  commencement 
of  the  hot  season.  There  were  above  a  hundred 
prisoners  shut  up  in  one  room,  without  a  breath  of  air, 
excepting  from  the  cracks  in  the  boards.  I  some- 
times obtained  permission  to  go  to  the  door  for  five 
minutes,  when  my  heart  sickened  at  the  wretchedness 
exhibited.  The  white  prisoners,  from  incessant  per- 
spiration and  loss  of  appetite,  looked  more  like  the 
dead  than  the  living.  I  made  daily  applications  to 
the  Governor,  offering  him  money,  which  he  refused  ; 


BURMAN    MISSION  13 

but  all  that  I  gained,  was  permission  /or  the  foreign- 
ers to  eat  their  food  outside,  and  this  continued  but  a 
short  time. 

"  After  continuing  in  the  inner  prison  for  more 
than  a  month,  your  brother  was  taken  with  a  fever.  I 
felt  assured  he  would  not  live  long,  unless  removed 
from  that  noisome  place.  The  Governor,  being  worn 
out  with  my  entreaties,  at  length  gave  me  the  order  in 
an  official  form,  to  take  Mr.  J.  out  of  the  large  prison, 
and  place  him  in  a  more  comfortable  situation  ;  and 
also  gave  orders  to  the  head  jailer,  to  allow  me  to  go 
in  and  out,  all  times  of  the  day,  to  administer  medi- 
cines, &c.  I  now  felt  happy  indeed,  and  had  Mr.  J. 
instantly  removed  into  a  little  bamboo  hovel,  so  low 
that  neither  of  us  could  stand  upright — but  a  palace 
in  comparison  with  the  place  he  had  left." 

Again  she  says,  "I  used  to  carry  Mr.  J. 's  food 
myself,  for  the  sake  of  getting  in,  and  would  then  re- 
main an  hour  or  two,  unless  driven  out.  We  had  been 
in  this  comfortable  situation  but  two  or  three  days,  when 
one  morning,  having  carried  in  Mr.  Judson's  breakfast, 
which,  in  consequence  of  fever,  he  was  unable  to  take, 
I  remained  longer  than  usual,  when  the  Governor  in 
great  haste  sent  for  me.  I  promised  him  to  return 
as  soon  as  I  had  ascertained  the  Governor's  will,  he 
being  much  alarmed  at  this  unusual  message.  I  was 
very  agreeably  disappointed,  when  the  Governor  in- 
formed me  that  he  only  wished  to  consult  me  about 
his  watch,  and  seemed  unusually  pleasant  and  con- 
versable. I  found  afterwards  that  his  only  object 
was  to  detain  me  until  the  dreadful  scene  about  to 
take  place  in  the  prison,  was  over.  For  when  I  left 
him  to  go  to  my  room,  one  of  the  servants  came  run- 
ning, and  with  a  ghastly  countenance,  informed  me 
that  all  the  white  prisoners  were  carried  away. " 

After  several  hours  of  agonizing  suspense,  she 
learned  their  destination,  and  resolved  to  follow  them. 
The  Governor,  who  commiserated  her  condition,  said 
to  her,  "  '  You  can  do  nothing  more  for  your  husband, 
take  care  of  yourself.'  With  a  heavy  heart  I  went  to 
my  room,  and  having  no  hope  to  excite  me  to  exer- 
tion, 1  sunk  down  almost  in  despair.  For  several 
2 


14  BRIEF    HISTORY    OF    THE 

days  previous,  1  had  been  actively  engaged  in  build- 
ing my  own  little  room,  and  making  our  hovel  com- 
fortable. My  thoughts  had  been  almost  entirely  oc- 
cupied in  contriving  means  to  get  into  prison.  But 
now  I  looked  towards  the  gate  with  a  kind  of  melan- 
choly feeling,  but  no  wish  to  enter.  All  was  the 
stillness  of  death,  no  preparation  of  your  brother's 
food,  no  expectation  of  meeting  him  at  the  usual  din- 
ner hour,  all  my  employment,  all  my  occupations 
seemed  to  have  ceased,  and  I  had  nothing  left  but  the 
dreadful  recollection  that  Mr.  Judson  was  carried  off, 
I  knew  not  whither.  It  was  one  of  the  most  insup- 
portable days  I  ever  passed." 

After  a  distressing  ride  the  next  day,  with  her  in- 
fant in  her  arms,  she  reached  "that  never  to  be  for- 
gotten place,  Oung-pen-la. "  There  she  found  the 
white  prisoners  ;  but  it  were  vain  to  attempt  a  sketch 
of  the  agonies  under  which  they  had  been  goaded 
thither  by  iron-hearted  monsters.  For  these  par- 
ticulars, as  well  as  a  narrative  of  a  six  months'  resi- 
dence at  that  place,  the  reader  is  referred  to  Mrs. 
Judson's  Memoir.  Her  own  personal,  bodily  dis- 
tresses were  seemingly  beyond  human  endurance ; 
for  amidst  privations,  toils,  and  dangers,  she  was 
seized  with  an  illness  which  continued  more  than  two 
months,  during  which,  a  Bengalee  male  servant  was 
the  only  attendant  for  herself,  her  sick  child,  and  Mr. 
J.,  who  was  likewise  ill  in  prison.  At  length,  the 
Burmese  government,  alarmed  by  the  rapid  approach 
of  the  English  army  toward  the  "  golden  city,'1  sent 
an  order  for  Mr.  J.'s  release  and  instant  removal  to 
the  camp,  that  he  might  negociate  a  peace.  This, 
after  considerable  delay,  was  effected  ;  and  one  con- 
dition of  it  being  an  immediate  discharge  of  all 
the  foreigners  held  in  confinement  by  his  Burman 
Majesty,  the  missionaries  were  set  at  liberty,  and 
placed  under  British  protection. 

One  additional  fact  illustrative  of  the  savage  spirit 
by  which  those  were  actuated,  on  whose  tender  mer- 
cies the  missionaries  were  dependent,  and  exhibiting 
the  protecting  care  of  an  over-ruling  Providence,  must 
not  be  omitted. 


BURMAN     MISSION.  13 

Sometime  after  their  arrival  at  Oung-pen-la,  they 
learned  that  the  white  foreigners  had  been  sent  there 
for  the  express  purpose  of  being  sacrificed.  An  of- 
ficer who  had  just  come  into  favor  with  the  Emperor, 
had  ordered  this,  and  it  was  only  delayed  that  he 
might  be  present  to  witness  the  horrid  scene.  But 
while  he  was  preparing  an  army  to  march  against 
the  English,  he  was  suspected  of  high  treason,  and 
instantly  executed,  without  the  least  examination. 

Missionary  efforts  throughout  the  country  were  sus- 
pended for  a  long  and  gloomy  period  ;  and  if  the  God 
of  missions  were  not  the  wise  and  glorious  governor  of 
the  universe,  accomplishing  his  own  purposes  in  the 
most  mysterious  ways,  this  might  have  seemed  the 
death-blow  of  our  efforts  in  that  region.  After  the  war, 
Dr.  Price  remained  at  Ava.  Here  he  had  under  his  in- 
struction the  sons  of  some  of  the  highest  officers  of 
government.  His  journals  narrate  several  interesting 
conversations  with  the  young  princes.  He  lectured 
to  them  on  various  branches  of  natural  philosophy, 
and  intermingled  and  deduced  arguments  and  reasons 
for  the  religion  of  the  Bible.  But  in  the  midst  of  his 
usefulness,  God  saw  fit  to  take  him  from  the  service 
of  earth  to  the  purer  and  holier  services  of  heaven. 
He  died,  near  Ava,  in  February,  1828.  The  station 
was  not  resumed  till  April,  1833,  when  Rev.  E.  Kin- 
caid  left  Rangoon  for  that  place. 

At  the  commencement  of  the  war,  Messrs.  Wade 
and  Hough,  the  only  missionaries  at  Rangoon,  were 
ordered  to  execution;  and  their  lives  were  saved  only 
by  the  cowardice  of  their  Burman  oppressors.  When 
they  were  liberated  by  the  advance  of  the  British  army, 
they  sailed  immediately  for  Calcutta,  to  await  the 
course  of  events.  During  this  interval  in  their  work, 
Mr.  Wade  superintended  the  printing  of  a  Burman 
dictionary,  prepared  chiefly  by  Mr.  Judson  ;  and  thus 
accomplished  an  invaluable  service  for  future  mission- 
aries. 

After  an  absence  of  two  years  and  three  months, 
the  missionaries  returned  to  Rangoon.  Some  of  the 
disciples  were  dead  ;  and  of  some,  no  news  could  be 
obtained.     A  few  were  anxiously  waiting  to  know  the 


10  BRIEF    HISTORY    OF    THE 

plans  of  their  spiritual  leaders,  designing-  wherever 
they  should  go,  to  go  with  them.  None,  it  is  believed, 
had  apostatized  from  the  steadfastness  of  their  faith. 

In  consequence  of  the  arrangements  of  the  British 
government,  it  was  thought  proper  to  leave  the  station 
at  Rangoon  for  a  while,  and  establish  one  in  its  stead 
at  Amherst,  to  which  a  large  proportion  of  the  popu- 
lation had  removed.  It  was  supposed  this  town  would 
become  the  capital  of  the  Company's  possessions  gain- 
ed by  the  war.  Schools  were  here  established,  which 
began  to  give  much  encouragement — especially  the 
school  for  girls,  under  the  care  of  Mrs.  Wade.  But 
the  British  garrison  was  eventually  removed  to  Maul- 
mein,  and  the  town  of  Amherst  suffered  to  decay. 
The  population  gradually  retired,  and  finally,  the  mis- 
sionaries also — regretting  the  change  most  of  all,  be- 
cause it  removed  them  from  the  place  where  rest  the 
ashes  of  Mrs.  Judson,  and  from  which,  in  October, 
1826,  her  spirit  ascended  to  the  Redeemer. 

Mr.  Judson,  at  the  time  of  her  death,  was  at  Ava, 
whither  he  had  accompanied  an  Embassy  from  the 
English  Government.  He  thus  writes  of  Mrs.  J's. 
death  to  her  mother  : 

u  I  left  your  daughter,  my  beloved  wife,  at  Amherst, 
the  5th  of  July  last,  in  good  health,  comfortably  situ- 
ated, happy  in  being  out  of  the  reach  of  our  savage 
oppressors,  and  animated  in  prospect  of  a  field  of 
missionary  labor  opening  under  the  auspices  of  Bri- 
tish protection.  It  affords  me  some  comfort,  that  she 
not  only  consented  to  my  leaving  her,  for  the  purpose 
of  joining  the  present  embassy  to  Ava,  but  uniformly 
gave  her  advice  in  favor  of  the  measure,  whenever  I 
hesitated  concerning  my  duty.  Accordingly,  I  left 
her.  After  my  arrival  at  Ava,  I  received  several  let- 
ters from  her,  written  in  her  usual  style,  and  exhibit- 
ing no  subject  of  regret  or  apprehension,  except  the 
declining  health  of  our  little  daughter  Maria." 

After  mentioning  a  letter  from  the  English  Super- 
intendant  at  Amherst,  which,  though  it  spoke  of  Mrs. 
Judson's  being  slightly  ill,  was  yet  of  such  a  tenor  as 
to  make  his  "mind  quite  a*  ease,  both  as  it  regarded 


BURMAN    MISSION.  17 

the  mother  and  the  child,"  he  says  : — li  My  next  com- 
munication was  a  letter  with  a  black  seal,  handed  me 
by  a  person,  saying  he  was  sorry  to  inform  me  of  the 
death  of  the  child.  I  know  not  whether  this  was  a 
mistake  on  his  part,  or  kindly  intended  to  prepare  my 
mind  for  the  real  intelligence.  I  went  into  my  room, 
and  opened  the  letter  with  feelings  of  gratitude  and 
joy,  that  at  any  rate  the  mother  was  spared.  It  was 
from  Mr.  B ,  Assistant  Superintendant  of  Am- 
herst, dated  the  26th  of  October,  and  began  thus  : 

"  'My  dear  Sir,  to  one  who  has  suffered  so  much, 
and  with  such  exemplary  fortitude,  there  needs  but 
little  preface  to  tell  a  tale  of  distress.  It  were  cruel 
indeed  to  torture  you  with  doubt  and  suspense.  To 
sum  up  the  unhappy  tidings  in  a  few  words — Mrs. 
Judson  is  no  more.' 

"  At  intervals,  I  got  through  with  the  dreadful  let- 
ter— " 

The  subjoined  particulars,  are  from  a  subsequent 
letter  to  the  same  person,  after  his  return  to  Amherst. 

a  I  have  been  on  a  visit  to  the  physician  who  at- 
tended her  in  her  illness.  I  am  now  convinced  that 
everything  possible  was  done;  and  that  had  I  been 
present  myself,  I  could  not  have  essentially  contri- 
buted to  .avert  the  fatal  termination  of  the  disease. 
He  says,  that  from  the  first  attack  of  the  fever,  she 
was  persuaded  she  should  not  recover;  but  that  her 
mind  was  uniformly  tranquil  and  happy  in  the  pros- 
pect of  death.  She  only  expressed  occasional  regret 
at  leaving  her  child,  the  native  Christians,  and  the 
schools,  before  her  husband  or  another  missionary 
family  could  arrive.  The  last  two  days  she  was  free 
from  pain.  On  her  attention  being  roused  by  reite- 
rated questions,  she  replied,  4I  feel  quite  well,  only 
very  weak.'     These  were  her  last  words. 

"The  doctor  is  decidedly  of  opinion  that  the  fatal 
termination  of  the  fever  is  to  be  ascribed  to  the  weak- 
ness of  her  constitution,  occasioned  by  severe  priva- 
tions and  long  protracted  sufferings  which  she  endured 
at  Ava.  Oh,  with  what  meekness,  patience,  magnan- 
imity, and  Christian  fortitude,  she  bore  those  suifer- 
2* 


18  BRIEF    HISTORY    OF    THE 

ings!  And  can  I  wish  they  had  been  less?  Can  I 
sacrilegiously  wish  to  rob  her  crown  of  a  single 
gem  ?" 

Moung  Thah-a,  a  native  convert,  commenced 
preaching  at  Rangoon,  after  the  war,  and  several  per- 
sons were  converted.  The  missionaries  at  Maulmein 
were  so  well  satisfied  with  his  character  and  qualifica- 
tions, that  they  ordained  him,  in  January,  1829,  pastor 
of  the  Rangoon  native  church.  His  success  has  been 
very  pleasing.  During  the  year  1831,  seven  new  con- 
verts were  baptized,  and  the  state  of  religion  became 
more  interesting.  On  the  arrival  of  Mr.  J.  T.  Jones, 
in  Feb.  1831,  the  station  was  again  taken  under  the 
charge  of  our  missionaries,  and  the  native  preachers 
labored  under  their  direction.  Mr.  Jones  or  Mr.  Jud- 
son,  for  a  considerable  time,  supplied  the  station,  and 
gave  away  daily  a  large  amount  of  tracts. 

The  effects  already  produced,  and  which,  with  the 
blessing  of  God,  are  likely  to  follow  a  free  circulation 
of  these  and  corresponding  publications,  may  be  im- 
agined from  the  following  facts,  selected  from  many 
reported  in  the  journals  of  the  missionaries.  Mr. 
Kincaid  says,  June  28,  1832,  "  Within  this  immediate 
district,  there  are  many  inquirers  ;  and  for  four  weeks, 
I  have  had  many  visitors  from  the  interior  of  the 
country.  By  these  individuals,  I  learn  that  in  many 
places,  there  is  considerable  excitement  about  the  new 
religion,  and  that  this  excitement  has  been  produced 
by  reading  the  tracts  and  portions  of  the  Scripture, 
which  have  been  carried  away  by  persons  visiting  this 
city.  One  person  from  Thong-oo,  about  200  miles 
from  this,  has  come  for  the  purpose  of  knowing  what 
he  shall  do  to  be  saved.  His  eyes  are  open,  and  he 
is  filled  with  admiration  and  love.  He  is  one  of  the 
government  men  in  that  city,  and  a  person  of  superior 
understanding.  He  says  he  knows  many  there,  who 
are  convinced  that  this  is  the  true  religion.  Some 
time  since,  Moung  En  visited  Pegu  and  a  number  of 
the  villages  in  the  district,  preaching  and  distributing 
tracts.  He  related  that  many  listened  and  some  dis- 
puted.  An  inquirer  from  Pantenau,  three  or  four  days' 


BURMAN    MISSION.  1$ 

distance,  called  on  me.  He  has  read  the  i  View  of  the 
Christian  Religion*  and  the  '  Golden  Balance/  and 
gives  some  evidence  of  a  saving  change." 

"  In  Rangoon,"  says  Mr.  Jones,  **  the  native  teacher 
who  goes  about  the  city  from  day  to  day,  stated  that 
the  number  of  those  who  believe  in  the  Eternal  God 
and  secretly  pray  to  him,  is  not  small.  Through  fear 
of  their  rulers,  they  are  not  yet  prepared  openly  to 
avow  their  attachment  to  the  truth.  They  make  no 
offerings  to  the  priests,  nor  prostrate  themselves  at 
the  pagodas  ;  which  nevertheless,  they  occasionally 
visit,  to  avoid  the  reproach  of  their  acquaintances." 

Even  the  Viceroy,  for  a  time,  seemed  no  way  op* 
posed  to  the  operations  of  the  brethren.  Two  of  them 
called  on  him,  and  were  received  with  distinguished 
kindness.  They  presented  the  Catechism  of  Geogra- 
phy and  Astronomy,  the  Chronological  Table,  and  a 
map  of  the  world  prepared  in  Burman,  which  he  ex- 
amined with  lively  interest,  and  asked  many  questions. 
"  The  remarks  which  he  made  concerning  different 
places  and  the  Christian  Religion,"  says  Mr.  Wade, 
"  evinced  the  knowledge  he  had  obtained  of  these 
subjects,  and  proved  that  he  had  read  much  in  th© 
books  which  have  been  circulated  among  the  people." 
The  missionaries,  however,  do  not  place  an  undue  es* 
timate  on  this  branch  of  labor,  nor  propose  for  a  mo- 
ment to  make  a  substitute  of  it,  for  preaching  the 
gospel.  The  number  of  the  church  up  to  the  latest 
date  (1833)  is  forty-two. 

MAULMEIN. 

When  the  town  of  Amherst  was  abandoned,  tha 
British  soldiers  and  a  large  number  of  natives  remov- 
ed to  this  place.  Mr.  and  Mrs.  Boardman,  who  sail 
edfrom  America  in  July,  1825,  established  themselves 
here  in  the  summer  of  1827,  and  remained  for  a  while 
alone.  Several  persons  listened  with  attention,  and 
a  flourishing  school  was  commenced  for  boys.  The 
school  for  girls  at  Amherst  had  excited  so  much  in- 
terest, that  eleven  of  them — more  than  half — removed 
thence  to  Maulmein.     Among  the  members  of  this 


20  BRIEF    HISTORY    OF    THE 

school  was  Mee-Shway-ee,  whose  memoir  has  been 
published  in  this  country,  and  deserves  a  place  among 
the  most  precious  of  our  monuments  of  juvenile  piety. 

As  Maulmein  is  the  station  of  the  British  soldiery^ 
it  has  become  also  the  most  prominent  point  of  the 
operations  of  the  mission.  It  is  marked  in  mission- 
ary history,  as  a  heathen  town,  which  has  been  bless- 
ed with  a  revival  of  religion.  The  female  school  has 
been  particularly  distinguished;  and  a  number  of  the 
scholars  have  been  baptized.  The  whole  number  of 
baptisms,  from  January,  1828,  to  March,  1830,  was  six- 
ty-two. During  the  year  18.31,  one  hundred  and  thirty- 
six  persons  were  baptized  at  this  station. 

The  revival  at  Maulmein  was  largely  shared  by  the 
British  soldiers.  They  presented  so  interesting  a 
field  of  labor,  that  Mr.  Kincaid,  on  his  arrival  in 
November,  1830,  assumed  the  task  of  preaching  to 
them,  and  afterwards  became  the  pastor  of  the  church 
in  the  army.  It  was  thought  expedient  to  make  this 
band  of  believers  a  separate  church  from  the  native 
converts.  Before  the  detachment  left  the  place,  the 
church  numbered  one  hundred  and  thirteen  members  ; 
eighty-nine  of  whom  were  added  during  the  year  1831. 

In  the  region  around  Maulmein  are  several  villages 
of  Karens — a  people  who  will  be  more  particularly 
noticed  under  the  next  head.  In  an  excursion  of  six 
weeks  among  them  early  in  1832,  Mr.  Judson  baptized 
twenty-five  converts.  During  the  year  embraced  in  the 
Report  of  the  Board  for  1833,  sixty-six  were  admit- 
ted by  baptism — bringing  up  the  number  of  the  Ka- 
ren church  attached  to  this  station  to  seventy-seven. 
Eight  were  also  added  to  the  native  church  at  Maul- 
mein. The  total  number  of  members  in  the  three 
churches  at  this  place,  in  1833,  was  four  hundred  and 
six. 

This  is  the  seat  of  the  printing-establishment,  where 
Messrs.  Bennett,  Cutter  and  Hancock  assiduously 
labor  to  prepare  tracts  and  portions  of  scripture  for 
distribution.  This  is  also  Mr.  Judson's  principal  resi- 
dence, where  he  is  devoting  himself  to  the  completion 


BURMAN    MISSION.  21 

of  his  translation  of  the  Bible.  It  is  hoped  it  will  be 
finished  in  May,  1834.  An  account  of  the  employment 
of  the  press  will  be  given  in  a  subsequent  page,  un- 
der the  head  printing. 

TAVOY KARENS. 

By  recommendation  of  the  Board,  and  the  advice 
of  the  brethren  at  Maulmein,  Mr.  and  Mrs.  Boardman 
commenced  a  station  at  Tavoy,  in  April,  1828.  They 
were  accompanied  by  two  native  Christians,  of  whom 
one  was  a  Karen,  approved  by  the  church,  but  not 
baptized,  till  his  arrival  at  Tavoy. 

Mr.  B.  had  no  sooner  arrived,  than  information  was 
brought  him  of  the  Karens,  a  race  of  people  who  re- 
side at  some  distance  from  Tavoy.  He  was  assured 
that  they  would  embrace  the  Christian  religion,  and 
invited  to  visit  them.  Their  language  differs  from  the 
Burman.  In  some  of  their  characteristics,  they  re- 
semble the  North  American   Indians. 

The  Karens  have  now  become  the  chief  attraction 
at  Tavoy.  When  Mr.  Boardman  visited  them,  he 
found  them  an  exceedingly  honest  and  devout  people. 
They  had  among  them  a  sorcerer  or  priest  who  had 
in  his  possession  a  book,  to  which  .they  all  paid  re- 
ligious worship.  It  was  left  among  them  some  years 
previous  by  an  individual,  who  enjoined  upon  them 
several  superstitious  observances,  and  this  among  the 
rest.  It  had  been  for  twelve  years,  the  chief  object 
of  their  curiosity  to  find  out  the  contents  of  this  book. 
On  hearing  of  the  arrival  of  Mr.  B.  at  Tavoy,  they 
supposed  he  must  be  the  teacher,  a  belief  in  whose 
coming  had  been  the  chief  article  of  their  creed,  and 
who,  they  expected,  could  explain  the  book.  Too 
impatient  to  wait  till  the  rains  were  over,  and  Mr.  B. 
could  go  to  them,  they  sent  a  deputation  to  him,  a  dis- 
tance of  three  days' journey,  with  the  sorcerer  and  his 
book  at  their  head.  After  unwrapping  it  in  Mr.  B.'s 
presence,  with  great  veneration,  they  presented  it  to 
him.  It  was  an  English  prayer  book.  He  imme- 
diately told  them  it  was  a  good  book — that  they  must 
worship  not  the  book  itself,  but  the  God  of  whom  it 
spoke.  Through  the  Karen  Christian,  who  accom- 
panied him  from  Maulmein,  he  was  able  to  converse 


22  niULF    HISTORY   OF   THE 

much  with  them  on  religious  things.  They  listened 
with  great  interest,  and  urged  him  to  visit  them, 
which  he  did  as  soon  as  was  practicable. 

This  incident  has  led  to  the  developement  of  the 
most  encouraging,  important,  and  laborious  branch  of 
the  Burman  mission.  Several  visits  have  been  made 
among  the  Karens,  which  have  been  invariably  mark- 
ed by  a  happy  issue,  and  an  astonishing  spirit  of  in- 
quiry has  been  awakened  among  them. 

A  church  was  soon  formed  at  Tavoy,  consisting  of 
ten  members,  of  whom  seven  were  Karens,  and  one 
the  head  man  of  a  village. 

When  the  station  was  assuming  an  air  of  the  high- 
est interest,  the  intense  labors  of  Mr.  and  Mrs.  B. 
had  so  impaired  their  health,  that  they  were  obliged 
to  leave,  for  a  while,  and  retire  to  Maulmein.  But 
the  Karen  converts,  in  the  mean  while,  were  not  in- 
active. "  Their  manner,"  says  Mrs.  Boardman,  "has 
been  such  as  to  remind  us  forcibly  of  what  we  read 
respecting  the  Apostles  and  primitive  Christians. 
The  chief,  Moung  So,  and  Moung  Kyah,  have  taken 
such  parts  of  the  Scriptures  as  we  could  give  them, 
and  gone  from  house  to  house,  and  village  to  village, 
expounding  the  word,  exhorting  the  people,  and  uniting 
with  their  exertions,  frequent  and  fervent  prayers." 
Such  a  course  of  means,  steadily  pursued,  served  to 
water  the  seed  sown,  and  cause  it  to  vegetate  and 
spring  up,  and  bear  the  harvest  which  Mr.  B.  on  his 
return,  was  allowed  to  gather  in. 

It  was  not  till  December,  1830,  after  an  absence  of 
seven  months,  that  he  resumed  his  labors,  and  thea 
under  the  pressure  of  great  weakness.  He  took  with 
him  Ko-Ing,  an  ordained  preacher,  and  Ko-Thah-byoo. 
No  sooner  had  he  reached  Tavoy,  than  his  faithful 
Karens  gathered  about  him  from  the  country,  bring- 
ing with  them  many  who  gave  evidence  of  true  con- 
version to  God,  and  wished  for  baptism.  Successive 
days  were  spent  in  a  scrupulous  examination  of  the 
candidates,  and  in  the  course  of  six  weeks  the  best 
satisfaction  was  obtained  of  twenty-three,  who  were 
admitted  to  the  rite.  While  Mr.  B.  was  filled  with 
joy  in  beholding  such  trophies  of  redeeming  love,  in- 


BURMAN    MISSION.  33 

telligence  was  brought,  that  a  far  greater  number  in 
remote  villages,  which  he  had  formerly  visited,  had 
obtained  like  precious  faith,  and  were  desirous  to  give 
the  same  proof  of  their  attachment  to  Christ,  but 
were  unable  to  come  to  town.  On  receiving  this  in- 
formation, together  with  an  urgent  request  that  he 
would  without  delay  come  to  them,  he  consented, 
though  he  was  at  the  time  so  exhausted  by  sickness 
as  to  be  unable  to  ride  or  walk.  A  zayat  was  prepar- 
ed for  him  at  a  distance  of  three  days'  journey,  and 
everything  was  made  ready  for  him  to  commence  the 
undertaking.  It  was  at  this  juncture,  so  interesting 
and  important,  that  Mr.  Mason  arrived.  Nothing 
could  be  more  in  time,  if  we  consider  all  the  circum- 
stances which  followed. — Nothing  could  be  more  re- 
freshing to  Mr.  Boardman  than  the  countenance  of  a 
brother,  sinking  as  he  was  under  accumulated  weak- 
ness, and  with  so  great  a  work  just  before  him — a 
brother  with  whom  he  might  intrust  those  sheep  in 
the  wilderness,  for  whom  he  had  cherished  so  great 
solicitude,  and  from  whom  it  was  plain  he  must  soon 
be  taken. 

Mr.  Mason,  on  first  seeing  the  emaciated  form  of 
Mr.  Boardman,  hesitated  respecting  his  contemplated 
journey ;  but  when  he  perceived  the  ardor  of  his  soul, 
and  how  much  his  heart  was  set  on  accomplishing  the 
work  proposed,  he  forbore  all  objections,  and  resolved 
to  accompany  him.  On  the  31st  of  January,  1831, 
they  started,  Mrs.  B.  in  company,  and  Mr.  B.  borne 
on  a  cot. 

After  three  days,  they  reached  the  place,  without 
any  very  sensible  exhaustion.  M  During  our  stay, 
however,"  says  Mr.  Mason,  u  he  so  evidently  lost 
strength,  that  Mrs.  B.  on  one  occasion  advised  him 
to  return  ;  to  which  he  replied  with  more  than  com- 
mon animation,  '  The  cause  of  God  is  of  more  import- 
ance than  my  health,  and  if  I  return  now,  our  whole 
object  will  be  defeated — I  want  to  see  the  work  of  the 
Lord  go  on.'  Wednesday  morning,  it  was  apparent," 
says  Mr.  Mason,  "  that  death  was  near.  He  consent- 
ed, provided  the  examination  and  baptism  of  the 
candidates  could   that  day    be  completed,  to  return. 


24  BRIEF    HISTORY    OF    THE 

Accordingly,  a  little  before  sunset,  he  was  carried  out 
in  his  bed  to  the  water  side,  where,  lifting  his  languid 
head  to  gaze  on  the  gratifying  scene,  I  had  the  plea- 
sure to  baptize  in  his  presence  thirty-four  individuals, 
who  gave  satisfactory  evidence  to  all,  that  they  had 
passed  from  death  unto  life."  He  was  so  much  ex- 
hausted that  he  could  scarcely  breathe.  But  his  soul 
was  in  perfect  peace.  When  the  baptism  was  over, 
he  said  '  I  feel  now  that  I  am  done,  and  am  ready  to 
depart,  and  can  say  from  my  heart,  Lord,  now  lettest 
thou  thy  servant  depart  in  peace.' 

On  the  second  day  of  his  return,  it  was  concluded, 
with  his  approbation,  to  take  him  in  a  boat  down  a 
stream  which  was  near. 

"  At  about  12  o'clock,"  says  Mrs.  B.  "  the  boat  was 
ready,  and  only  a  few  steps  from  the  house.  The 
Karens  carried  out  Mr.  Boardman  first — and  as  the 
shore  was  muddy,  I  was  obliged  to  wait  till  they  could 
put  him  into  the  boat.  They  then  took  me  imme- 
diately to  him  ;  but  O,  what  was  the  agony  of  my  soul 
when  I  saw  that  the  hand  of  death  was  on  him.  I 
spoke  to  him,  but  he  made  no  answer,  though  I  fan- 
cied that  he  tried  to  move  his  lips.  Without  a  strug- 
gle or  a  sigh,  he  breathed  out  his  happy  spirit  into 
the  presence  of  his  Redeemer,  with  the  faithful  Ka- 
rens kneeling  around  him  in  prayer." 

Mr.  Mason  returned  to  Tavoy,  and  took  charge  of 
the  station.  About  forty  individuals  have  since  been 
added  to  the  church — -most  of  them  Karens,  and  re- 
siding in  nine  or  ten  different  villages.  The  whole 
number  baptized  at  Tavoy,  during  the  year  1831,  was 
ninety-six. 

Early  in  January,  1832,  Mr.  Mason  set  out  again  for 
the  Karen  country,  and  was  absent  about  two  months. 
Our  limits  will  only  allow  us  to  report  some  of  the  clos- 
ing events.  After  travelling  over  several  very  difficult 
passes  in  mountains,  in  pursuit  of  those  who  had  not 
heard  the  gospel,  and  distributing  many  tracts,  he  re- 
turned to  the  well-known  village  of  Moung-So,  late  in 
February,  when  he  writes, — "  I  cry  no  longer  '  the 
norrors  of  heathenism,'  but  the  '  blessings  of  missions!' 
1  date  no  longer  from  a  heathen  land.    Heathenism  has 


BURMAN    MISSION.  25 

fled  these  banks.  I  look  on  fields  cultivated  by  Chris- 
tians, and  see  no  dwellings  but  those  inhabited  by  Chris- 
tian families.  When  brother  Boardman  visited  this 
people,  three  years  ago,  they  were  worshipping  demons, 
and  in  the  practice  of  all  the  vices  connected  with  uni- 
versal darkness  ;  but  he  preached  to  them  the  gospel, 
'  with  the  Holy  Ghost  sent  down  from  heaven  ;'  and 
behold,  all  things  have  become  new!"  Here,  the  con- 
verts from  the  adjacent  country  gathered  around  Mr. 
Mason,  and  a  course  of  examination  for  baptism  be- 
gan, which  terminated  the  third  day  with  the  admis- 
sion of  twenty-seven.  Many  of  these  dated  their 
Christian  experience  ten  or  twelve  months  back, 
and  some  even  more, — affording  to  their  pious  ac- 
quaintances and  others,  the  best  opportunity  of  deter- 
mining the  sincerity  of  their  profession. 

Mrs.  Boardman,  says,  "most  of  them  live  two  or 
three  days'  journey  distant ;  but,  by  their  frequent 
visits  to  us,  over  almost  impassable  mountains,  and 
through  deserts,  the  haunt  of  the  tiger,  evince  a  love 
for  the  gospel  seldom  surpassed.  What  would  the 
Christians  in  America  think  of  travelling  forty  or 
fifty  miles  on  foot,  to  hear  a  sermon  and  beg  a  Chris- 
tian book  ?  A  good  Christian  woman,  who  has  been 
living  with  us  several  months,  told  me  that  when  she 
came,  the  water  was  so  deep  that  she  was  obliged  to 
wait  till  the  men  in  the  company  could  cut  down  trees, 
and  lay  across  the  streams  for  her  to  get  over  on  ;  and 
sometimes  she  forded  the  streams.  The  reason  of 
their  coming  at  so  bad  a  time  was,  we  had  appointed 
a  church  fast,  and  sent  to  the  Karen  Christians  living 
near,  to  unite  with  us  ;  but  a  rumor  of  it  spread  be- 
yond the  mountains,  and  they  were  so  afraid  that  they 
should  not  observe  it  at  the  right  time  and  in  the  right 
way,  that  a  large  company  of  the  best  disciples  cam« 
immediately  to  inquire  about  it.  As  far  as  we  can 
learn,  they  manifest  the  same  tenderness  of  conscience 
and  fear  of  doing  wrong,  on  every  subject  ;  and  I  can 
say  with  truth,  that  the  more  we  become  acquainted  with 
them,  the  more  reason  we  find  to  love  them  as  Chris- 
tians, and  to  believe  that  the  work  is  of  God.  Some 
of  them  have  lived  on  our  premises  month  after  month, 
3 


26  BRIEF    HISTORY    OF    THE 

and  then  conduct  has  been  most  exemplary;  and  we 
have  not  heard  of  an  instance  of  immorality  among 
any  of  the  church  members  during-  the  past  year." 

The  Karen  disciples  manifest  a  truly  missionary- 
spirit.  They  had  heard  by  report,  that  some  of  their 
kinsmen  according  to  the  flesh,  dwelt  in  Siam,  who 
had  never  heard  the  name  of  Jesus.  They  knew 
nothing  of  the  purpose  of  our  missionaries  to  form  a 
station  in  Siam,  nor  of  Mr.  Mason's  wish  to  visit  the 
Siamese  Karens.  But  when  he  began  to  make  inqui- 
ries preparatory  to  such  a  tour,  he  found  he  was  an- 
ticipated. Several  had  already  gone  to  proclaim  to 
them  the  glad  tidings  of  the  gospel. 

The  spirit  of  inquiry  among  the  Karens  around 
Tavoy  seems  not  at  all  diminished.  On  the  contrary, 
deputations  and  appeals  are  often  sent  from  a  long  dis- 
tance in  the  interior,  entreating  the  missionaries  to 
send  one  of  their  number  to  make  known  to  them  the 
way  of  life. 

MERGUI. 

In  October,  1831,  Mr.  and  Mrs.  Wade,  by  the  advice 
of  the  brethren,  made  a  visit  to  Mergui,  and  tarried 
little  more  than  five  months.  On  arriving,  Mr. W.  found 
the  inhabitants  were  numerous,  and  made  up  of  Bur- 
mans,  Chinese,  Portuguese,  Mussulmans,  Sec.  He 
was  received  by  Mr.  Maingy,  the  civil  commissioner, 
with  kindness,  and  a  place  of  residence  was  assigned 
him  ;  but  on  commencing  his  labors,  he  found  few  at 
first  who  were  disposed  to  hear  his  message,  or  receive 
his  books.  He  took  a  zayat,  which  he  occupied  a 
part  of  each  day,  and  received  those  who  called  for 
conversation.  He  had  the  satisfaction  to  perceive  an 
increasing  attention  on  the  part  of  the  people,  from 
week  to  week,  and  a  growing  desire  for  books,  till,  on 
some  occasions,  he  gave  away  from  thirty  to  one  hun- 
dred and  fifty  a  day.  A  spirit  of  inquiry  was  also 
awakened,  which  resulted  in  the  hopeful  conversion 
of  several  individuals.  Early  in  his  visit,  he  was 
found  by  certain  Karens  from  the  neighboring  jun< 
gle,  and  earnestly  solicited  to  go  to  them  ;  and  having 
obtained  the  assistance  of  Ko-Ing,  a  native  preacher 
from   Tavoy,   and   Ko-Manpoke,  from   Maulmein,  he 


BURMAN    MISSION.  27 

readily  consented.  He  was  received  by  them  with  all 
readiness,  as  other  brethren  have  been  in  other  villages 
of  that  interesting  people.  During  his  stay  of  two 
weeks,  multitudes  of  them  heard  the  gospel,  and 
lasting  impressions  appeared  to  be  produced  on  the 
minds  of  the  principal  chief  and  of  some  of  his  ad- 
herents. Before  leaving  Mergui  in  March,  Mr.  Wade 
deemed  it  his  duty  to  regard  the  request  of  several 
applicants  for  baptism  ;  and,  on  mature  examination, 
five  were  admitted.  After  the  administration  of  the 
sacred  ordinance,  the  new  converts,  and  such  other 
native  disciples  as  determined  to  remain,  were  em- 
bodied as  a  church  of  Christ,  and  Ko-Ing  appointed 
to  be  their  pastor. 

The  efforts  of  Mrs.  Wade  during  the  time,  in  school 
teaching,  will  be  reported  most  satisfactorily  in  her 
own  language.  She  says,  "  When  we  went  to  Mergui, 
not  expecting  to  remain  in  the  place  many  months,  it 
was  not  thought  expedient  to  incur  the  expense  of 
building  a  school-house ;  but  I  found  twelve  or  four- 
teen girls  and  women,  who  were  willing  to  learn  to 
read,  with  the  assistance  of  a  father  or  brother  at 
home,  and  come  to  me  for  recitation  and  religious  in- 
struction nearly  every  day.  Two  of  this  number 
learned  to  read,  and  committed  the  catechism  and 
short  prayers  ;  another  had  just  begun  to  read  ;  four 
others,  who  had  before  learned,  made  good  pro- 
ficiency in  committing  select  portions  of  Scripture, 
prayers,  Sec,  (three  of  this  number  were  from  sister 
Boardman's  school  at  Tavoy,)  and  three  others  had 
nearly  finished  the  elementary  lessons.  These  ten 
promise  to  continue  their  studies,  though  we  are  re- 
moved from  them.  This  is  all  I  was  able  to  do  in  the 
way  of  schools,  during  our  stay  at  Mergui.  We  are 
encouraged,  however,  in  reflecting  that  the  last  great 
day  may  show  that  even  this  feeble  effort  was  not  en- 
tirely in  vain  ;  for  the  first  woman,  soon  after  be- 
ginning to  learn,  appeared  serious,  attended  family 
worship  and  daily  instructions,  and  was  the  first 
baptized.  Two  other  individuals  also  gave  some  evi- 
dence of  piety,  and  earnestly  requested  baptism.  -But, 
for  the  present,  it  was  thought  best  to  defer  it. 


28  BRIEF    HISTORY    OF    THE 


SCHOOLS. 


Feeling  the  importance  of  implanting  the  princi- 
ples of  religion  in  the  minds  of  children,  schools  have 
been  regarded  by  the  Board  from  the  beginning  as 
among  the  most  important  objects.  But  the  number 
of  laborers  in  Burmah  is  so  few,  and  their  cares  so 
pressing,  that  other  occupations  more  strictly  connect- 
ed with  preaching  the  gospel,  have  attracted  their  atten- 
tion. Schools,  however,  have  not  been  neglected,  nor 
have  they  been  useless.  Their  establishment  was  a 
favorite  object  with  Mrs.  Judson  ;  and,  except  at  Ran- 
goon, no  station  has  been  formed  where  there  was  not 
a  school  in  connexion. 

At  Ava,  Dr.  Price  instructed  the  young  princes. 
At  Amherst,  before  the  station  was  relinquished,  a  fe- 
male school  had  already  begun  to  diffuse  light  and  ho- 
liness. And  it  was  in  Mrs.  Wade's  female  school  at 
Maulmein,  that  the  first  openings  were  visible  of  that 
revival,  which  resulted  in  the  addition  of  many  redeem* 
ed  sinners  to  the  church  of  God. 

Although  the  early  circumstances  of  the  mission 
prevented  the  establishment  of  a  school  at  Rangoon, 
at  the  beginning,  yet  an  attempt  has  been  made.  In 
August,  1831,  Mr.  Jones  took  preparatory  measures 
for  the  instruction  of  children  born  in  the  country, 
whether  wholly  or  partially  of  Burman  descent,  Re- 
ligion was  regarded  as  a  prime  object  in  the  system 
of  instruction,  and  much  interest  was  taken  both  by 
the  missionaries  and  the  parents  of  the  children,  in  the 
two  schools  of  Mr.  and  Mrs.  Jones.  On  their  depart- 
ure for  Siam,  the  schools  fell  into  the  hands  of  Mr. 
Kincaid  ;  and  we  grieve  to  say,  that  a  letter,  dated  July 
27,  1832,  brings  information  that  they  had  been  bro- 
ken up  by  the  command  of  the  viceroy.  Knowledge, 
however,  is  the  possession  of  the  mind;  and  when  it 
is  once  implanted,  man  cannot  take  it  away.  The  ac- 
quisitions of  these  few  months,  carried  into  all  the 
walks  of  life  and  distributed  through  the  country,  we 
trust,  will  prove  to  be  the  good  seed  of  the  kingdom, 
springing  up  hereafter,  and  bearing  fruit,  an  hundred 
fold. 


BURMAN    MISSION.  29 

The  schools  for  children  at  Maulmein,  taught  chief- 
ly by  the  missionaries'  wives,  are  increasingly  in- 
teresting as  means  of  doing  good.  The  Karen  school 
established  above  Maulmein,  on  the  river,  is  taught  by 
Moung-Doot,  and  as  he  and  his  wife  are  both  pious, 
they  may  be  expected  to  exert  the  best  influence,  not 
only  on  the  children,  but  on  the  parents. 

There  is  a  school  for  adults  at  Maulmein,  containing 
twenty  pupils,  under  the  instruction  of  Moung  Tsan- 
loon.  In  a  late  excursion  among  the  Karens  contiguous 
to  that  place,  Mr.  Judson  selected  three  interesting 
young  men  to  enter  the  school,  designing  to  qualify 
them  to  read  and  interpret  the  Scriptures  to  their 
countrymen.  Through  their  influence,  the  light  of 
knowledge  will  be  carried  into  the  Karen  wilds,  and 
the  Christians,  it  is  hoped,  will  thus  be  enabled  to  ad- 
vance the  more  rapidly  in  holy  attainments. 

The  schools  at  Tavoy  are  more  interesting  and  suc- 
cessful. In  a  letter  from  Mrs.  Boardman,  dated  in 
January,  1832,  she  says  :  "On  our  removal  to  Maul- 
mein in  1830,  our  day  schools  in  Tavoy  were  en- 
tirely broken  up  ;  and  it  was  not  till  last  April,  that  I 
found  myself  sufficiently  at  leisure  to  attempt  anything 
in  that  way  again.  I  then  opened  a  school  with  five 
scholars,  under  the  care  of  a  respectable  and  intelli- 
gent Tavoy  female.  We  met  with  much  encourage- 
ment, so  that  other  schools  have  been  since  established, 
and  our  number  of  day  scholars  is  now  about  eighty  ; 
which,  with  the  boarding-schools,  two  village-schools, 
and  about  fifty  persons  who  learn  during  the  rainy 
season,  in  the  Karen  jungle,  make  upwards  of  one 
hundred  and  seventy  under  our  instruction.  The 
scholars  in  the  jungle,  of  course,  cannot  come  to  us 
often  j  but  a  great  many  have  been  in  to  be  examined 
in  their  lessons,  and  we  are  surprised  and  delighted  at 
the  progress  they  have  made. 

"The  children  of  the  day  schools  in  town,  and  some 
of  the  teachers,  attend  worship  on  Lord's  day.  About 
forty  can  repeat  Mrs.  Judson's  catechism,  and  some 
have  added  to  that  the  account  of  the  '  creation,' 
the  '  prodigal  son,'  the  « rich  man  and  Lazarus,'  and 
part  of  the  'sermon  on  the  mount.*     The  little  girls, 


30  BRIEF    HISTORY    OF    THE 

about  forty  in  number  have  many  of  them  made  good 
progress  in  needle-work.  But  what  gives  me  far 
greater  pleasure,  is  the  interest  with  which  they  listen 
to  religious  instruction,  and  the  affectionate,  docile  dis- 
position they  manifest.  They  are  very  much  ridiculed 
for  studying  the  Christian  books  ;  but  they  bear  it  pa- 
tiently. One  little  boy,  eleven  years  old,  in  the  boarding- 
school,  has  committed  to  memory  800  verses  of  Scrip- 
ture, besides  a  short  compendium  of  astronomy, 
geography,  and  chronology. 

"  One  of  the  female  schools,  containing  eleven  scho- 
lars, is  extremely  interesting.  Five  of  the  scholars 
are  members  of  the  church ;  two  have  asked  for  bap- 
tism, and  one  of  the  remaining  four  is  a  very  hopeful 
inquirer.  They  attend  worship  in  Burman  every 
morning  and  evening,  and  the  female  prayer  meeting 
Wednesday  forenoon."  The  same  letter  says,  "  I 
have  no  doubt  that  village-schools  could  be  establish- 
ed with  ease  throughout  the  province,  if  some  person 
acquainted  with  the  language  and  manners  and  cha- 
racter of  the  Tavoyans,  could  devote  all  his  time  to  the 
object.  We  have  had  two  applications  from  villages  a 
few  miles  distant,  and  have  established  one  school  with 
twelve  scholars.  More  than  ten  children  in  another 
village  are  waiting,  ready  to  enter  as  soon  as  the 
school-house  is  finished.  We  have  now  seven  schools  in 
operation,  besides  the  two  on  our  premises,  and  those 
in  the  Karen  jungle.  The  Karens  throughout  the 
province,  believers  and  unbelievers,  are  exceedingly 
anxious  to  have  their  children  taught  to  read." 

VILLAGE  PREACHING. 

This  has  been  pursued  with  very  encouraging  suc- 
cess. The  evidence  which  it  gives  of  the  spirit  of 
inquiry  throughout  the  country,  and  the  zeal  of  the 
people  to  hear  of  the  religion  of  Christ,  is  most  grati- 
fying to  the  minds  of  the  missionaries.  The  first  ex- 
cursion of  this  kind  was  made  by  Mr.  Boardman 
around  Tavoy.  Similar  ones  have  since  been  made 
by  Mr.  Mason,  and  by  Mr.  Judson  around  Maulmein 
and  between  Rangoon  and  Prome.  They  go  with  two 
or  three  converts   to  aid  them  in  the  work,  and  pro- 


BUUMAN    MISSION.  31 

vide  themselves  with  large  quantities  of  tracts.  At 
every  village  where  the  people  will  listen,  they  stop 
and  preach  ;  give  tracts  to  those  who  will  receive 
them — in  some  instances  at  every  house — and,  if  cir- 
cumstances seem  to  require  it,  they  prolong  their 
stay,  or  leave  one  of  the  native  converts  for  a  while, 
to  instruct  them  more  fully.  In  some  cases,  the 
whole  village  has  come  to  hear,  and  many  have  been 
brought  to  the  knowledge  of  the  truth.  The  follow- 
ing, from  Mr.  Mason's  journal,  is  a  specimen  of  the 
encouragement  met  with  during  these  tours.  "  Before 
sunrise  this  morning  I  received  a  visit  from  the  chief 
of  a  neighboring  village,  who  introduced  himself  with 
a  present,  and  said,  he  came  to  request  books  for  his 
village,  and  to  show  me  the  way  there. 

While  putting  up  tracts,  he  was  careful  to  observe, 
*  There  are  many  houses  in  my  village.'  He  went 
round  with  me  to  every  house,  and  exhorted  the  peo- 
ple to  examine  the  books,  and  consider  the  doctrines 
therein  taught. 

Besides  the  tracts  thus  distributed,  many  from  dis- 
tant regions  receive  them  at  the  missionary  stations, 
and  carry  them  to  every  part  of  the  country.  Some 
interesting  cases  of  conversion  have  occurred,  of  per- 
sons whose  attention  was  first  excited  by  tracts,  found 
far  in  the  interior.  The  following  case,  which  came 
to  the  knowledge  of  Mr.  Judson,  deserves  notice.  "  A 
man  and  wife  near  the  head  of  the  Pa-tah  river, 
though  not  baptized,  and  never  seen  by  any  foreign 
missionary,  both  died  in  the  faith ;  the  man  enjoining 
it  on  his  surviving  friends  to  have  the  '  View  of  the 
Christian  Religion,'  laid  on  his  breast  and  buried 
with  him." 

In  the  first  part  of  the  year  1832,  Mr.  Judson  made 
two  excursions  among  the  Karen  villages,  and  his  vis- 
its were  every  where  sought  with  interest.  On  the  1 1th 
of  March,  1832,  while  passing  up  the  river,  he  fell  in 
company  with  a  boat  full  of  men  ;  and  when  he  in- 
quired whether  they  wished  to  hear  the  gospel  of 
Christ,  an  elderly  man,  the  chief  of  the  party,  replied, 
that  he  had  already  heard  much  of  the  gospel,  and 
there  was  nothing  he  desired  so  much  as  an  interview 


32  BRIEF    HISTORY   OF   THE 

with  the  teacher.  "We  accordingly  went  to  the  shore," 
says  Mr.  Judson,  "and  spent  several  hours  very  de- 
lightfully under  the  shade  of  the  overhanging  trees, 
and  the  banner  of  the  love  of  Jesus.  The  old  man's 
experience  was  so  clear,  and  his  desire  for  baptism 
so  strong,  that  though  circumstances  prevented  our 
gaining  so  much  testimony  of  his  conduct  since  be- 
lieving, as  we  usually  required,  we  felt  that  it  would 
be  wrong  to  refuse  his  request.  After  the  ordinance, 
he  went  on  his  way  rejoicing  aloud,  and  declaring  his 
resolution  to  make  known  the  eternal  God,  and  the 
dying  love  of  Jesus,  on  all  the  banks  of  the  Yoon-zalen, 
his  native  stream."  "The  dying  words  of  an  aged 
man  of  God,"  continues  Mr.  Judson,  "  when  he 
waived  his  withered,  death-struck  arm  and  exclaimed 
1  the  best  of  all  is,  God  is  with  its' — I  feel  in  my  very 
soul. — Yes,  the  Great  Invisible  is  in  these  Karen  wilds. 
That  mighty  Being,  who  heaped  up  these  rocks,  and 
reared  these  stupendous  mountains,  and  poured  out 
these  streams  in  all  directions,  and  scattered  immor- 
tal beings  throughout  these  deserts, — he  is  present  by 
the  influence  of  his  Holy  Spirit,  and  accompanies  the 
sound  of  the  gospel  with  converting,  sanctifying  pow- 
er." 

PRINTING. 

On  the  arrival  at  Calcutta  of  Mr.  Hough,  who  was 
a  printer  as  well  as  minister,  the  Serampore  brethren 
presented  our  mission  with  a  press  and  types.  This 
department  of  labor,  however,  began  to  assume  a 
more  vigorous  and  encouraging  character,  on  the  ac- 
cession to  the  mission  of  Mr.  Bennett,  in  1830.  He 
has  been  incessantly  occupied  in  printing  tracts  and 
portions  of  the  Scriptures,  till  the  present  time. 
Messrs.  Cutter  and  Hancock  have  since  been  added  to 
this  department,  and  four  presses  are  now  at  work. 
The  translation  of  the  New  Testament  is  complet- 
ed, and  the  whole  of  it  is  now  in  circulation.  Twen- 
ty other  works  have  also  been  prepared  by  the 
brethren — all  but  one  of  which — the  Burman  Gram- 
mar— are  designed  for  circulation  in  the  country. 
Since  the  arrival  of  Mr.  Bennett,  it  is  estimated  that 
he  has  published  at  least  250,000  tracts,  which  can  be 


BURMAN    MISSION.  33 

issued  at  the  rate  of  eight  octavo  pages  for  a  cent. 
In  addition  to  the  tracts,  a  letter  from  Mr.  Bennett, 
dated  December  19th,  1832,  says,  I  am  happy  to  say 
that  the  New  Testament  is  now  out  of  press.  It 
makes  a  volume  of  624  octavo  pages,  and  has  been 
printed  in  eight  months  and  twenty-eight  days  from 
the  commencement  of  the  composition  to  the  close  of 
the  presswork.  Three  thousand  copies  have  been 
printed — so  that  the  number  of  pages  is  1,872,00Q!! 
— The  whole  number  of  pages  printed  since  my  re- 
turn from  Bengal  on  the  15th  of  March  last,  is 
2,388,000.  The  number  of  Tracts  30,000 — and  a  Spell- 
ing Book  of  thirty-six  pages  in  the  Karen  language, 
3,000  copies.  The  characters  for  the  latter  are  like 
the  Burman  except  six  or  eight,  and  we  make  the 
Burman  fonts  answer  for  both  as  far  as  they  will.  I 
am  now  engaged  in  book-binding,  as  the  Testament 
is  out,  and  we  wish  as  soon  as  possible  to  furnish  the 
native  Christians  with  a  copy.  There  is  no  room 
here  to  be  idle. 

REMARKS. 

Mr.  and  Mrs.  Jones  left  the  Burman  mission  to 
establish  a  new  station  at  Siam,  at  the  close  of 
September,  1832.  Mr.  and  Mrs.  Wade  returned  to 
America,  in  consequence  of  the  state  of  his  health, 
and  arrived  in  May,  1833.  They  were  accompanied 
by  two  native  converts,  a  Burman  and  Karen.  After 
a  year's  residence  in  this  country,  they  are  hoping, 
with  fresh  vigor  and  a  large  reinforcement  of  mis- 
sionaries, to  return  to  the  scene  of  their  toils. 

The  whole  number  of  American  missionaries  now 
in  Burmah  is  eighteen. 

There  are  also  in  the  service  of  the  mission  two 
native  preachers,  and  several  native  assistants,  who 
serve  as  school-teachers,  tract-distributors,  See. 

The  amount  of  success  which  God  has  given  to  the 
mission,  has  been  steadily  increasing. 

FUTURE   EFFORTS. 

The  increasing  amount  of  missionary  exertion  will 
increase  the  amount  of  expense.  The  addition  of 
laborers  to  the  different  fields,  has  drawn  largely  on 
the  treasury  ;  and  their  future  support  will,  of  course, 
require  an  augmentation  of  liberality  on  the  part  of 


34  B1UEF    HISTORY    OF    THE 

the  churches.  An  appeal  for  that  augmentation,  we 
trust,  will  not  be  in  vain.  For  we  rejoice  to  believe 
that  the  Christian  community  are  ready  to  bestow  of 
their  abundance,  to  promote  the  cause  of  the  Re- 
deemer. 

While  we  look  with  pleasure  on  the  evidence  that 
we  have  not  labored  in  vain,  manifested  in  the  pre- 
ceding pages,  let  us  remember  how  much  remains  to 
be  done.  Supposing  a  generation  of  men  to  continue 
thirty  years,  since  our  mission  commenced  in  Burmah, 
two-thirds  of  her  eight  millions  (the  lowest  estimate) 
have  gone  to  the  awards  of  eternity.  And  how  few 
of  them  have  heard  the  name  of  Jesus'.  A  few — a 
precious  few — have  joined  the  hosts  of  the  redeemed. 
But  where  are  the  remainder? 

DUTY   OF  THE   BAFriST   DENOMINATION-. 

In  view  of  these  facts,  two  things  are  required  of 
us.  1.  Ji  spirit  of  self-denial  This  must  exhibit  h- 
■self  in  a  willingness  to  contribute,  to  the  extent  of 
our  meaus,  for  the  sustentation  of  the  cause.  Let  us 
not  give  the  trifles  which  we  shall  not  feel  ;  but  let 
us  offer  to  the  Lord  an  oblation  worthy  of  our  grati- 
tude as  Christians,  and  worthy  of  our  professions  as 
pitying  the  souls  of  men. 

There  are  some,  too,  among  our  churches,  who  must 
offer  themselves  to  God.  A  band  of  four  thousand  mis- 
sionaries would  be  far  more  worthy  of  our  churches, 
than  the  little  company  of  four  thousand  who  now  bear 
the  heat  and  burden  of  the  day.  Let  ministers  seek  out 
in  their  churches,  and  encourage  suitable  missionaries. 
Let  not  parents  and  friends  kill  their  ardent  feelings, 
and  quench  their  missionary  spirit.  Send  them,  if 
they  will  go.  Resign  them  to  the  work  to  which 
their  heavenly  Father  has  called  them,  and  in  which 
you  feel  so  high  an  interest.  And  let  the  young  men 
break  away  from  the  endearments  of  home  and  na- 
tive soil ;  resist  the  obstructions  in  their  way,  and 
enter  on  the  apostolic  work  of  saving  souls. 

2.  The  church  must  cultivate  a  spirit  of  prayer. 
This,  and  the  spirit  of  missions,  have  a  reciprocal 
influence.  Pray  much  for  the  heathen,  and  a  missiona- 
ry spirit  wakes  up,  of  course.  We  cannot  look  for 
the  conversion  of  the  world,  till  there  is  more  of  (er- 


liUKMAN    SIISSlON. 


35 


vent  piety,  more  of  deep,  absorbing  devotion,  more  love 
of  communion  with  heaven  among  us.  We  must  re- 
turn to  primitive  piety,  and  then  we  shall  have  primi- 
tive success.  Prayer  must  become  the  very  atmos- 
phere breathed  by  the  church;  and  holiness  must  be 
stamped  upon  the  lines  of  every  countenance. — "  Arise, 
O  Lord,  into  thy  rest,  thou,  and  the  ark  of  thy  strength." 

MISSIONARIES. 

The  following  table  contains  the  names  of  all  the 
missionaries  sent  to  the  Burraan  Empire  by  the  Baptist 
Board  of  Foreign  Missions,  with  the  date  of  their  arrival 
there,  &c. 

Missionaries.      I  Arrival. 

Adoniram  Judson    lJuly,  1813 
Mrs.  Ann  H.  Judson!     "      " 
George  H.  Hough,  Oct.  1816 

printer 
Mrs.  Hough  I     "      " 

Edw.  W.  Wheelock!Sept.  1818 


Remarks. 

At  Maulmain, 

Died  at  Amherst,  Oct.  24,  1826. 
Left  the  mission  in  1826.  Since  resi- 
dent at  Calcutta  and  Maulmain. 


Mrs.  Wheelock 
James  Colman 
Mrs.  Colman 


Jona.D.  Price,  M.D  Dec.  II 

Mrs.  Price 

Jonathan  Wade 

Mrs.  D.  B.  L.  Wade 

Geo.  D.  Boardman    April  1827 

Mrs.  S.  B.  H.  Board 


Drowned  on  his  passage  from  Ran- 
goon to  Calcutta,  Aug.  1819. 

Married  to  Mr.  Jones  of  Calcutta ; 
died  1831. 

Died  at  Cox's  Bazaar,  Chittagong, 
July  4,  1822. 

Married  to  Amos  Sutton,  Eng.  Bap. 
Miss.  Orissa. 

Died  at  Ava,  Feb.  14,  1828. 

Died  at  Rangoon,  1822. 
Dec.  1823  At  Tavoy. 


man 
Cephas  Bennett 

Mrs.  S.  K.  Bennett 
Eugenio  Kincaid 

Mrs.  A.  Kincaid 
Mrs.  B.  Kincaid 
Francis  Mason 
Mrs.  H.  M.  Mason 
John  Taylor  Jones 
Mrs.  E.  G.  Jones 


Jan.  1830 


Nov. 


^ov.  1832 
"    1830 

Feb.  1831 

I     "      " 


Died  near  Tavoy,  Feb.  1831. 
Married   to  A.  Judson  at  Tavoy, 
|     April,  1834. 

(At  Tavoy.)     On  a  visit  to   this 
country,  1840-1. 

((  CI  u  (I  « 

(At  Ava.)    Temporarily  at  Akyab, 

Arracan. 
Died  at  Maulmain,  Dec.  19,  1831. 
Married  to  E.  Kincaid  in  183-J. 
At  Tavoy. 
u       U 

Removed  toBangkok,Siam,in  1833 
Died  at  Bangkok,  March  23, 1838* 


36 


BURMAN  MISSION. 


Oliver    T.    Cutter, 

printer 
Mrs.  H.  B.  Cutter 
Thomas  Simons 
Royal   B.  Hancock, 

printer  "      " 

Mrs.  A.  B.  Hancock      "      " 
Miss  S.  Cummings       "       "      Died  at  Maulmain,  Aug.  1834. 
MissC. J. Harrington  June  1833  Married  to  T.  Simons. 
IVathan  Brown 
Mrs.  E   W.  Brown 
Abner  Webb 


Feb.   1832  Removed  to  Asam  in  1836. 
Jan.    1833  At  Maulmain. 
"      "      At  Tavoy. 


Removed  to  Asam  in  1836. 

«(       '  u  u  n 

"       Returned  to  America,  March,  1833. 

U  U  H  U  <i 

1834  At  Maulmain. 


"       Died,  Oct.  5,  1837,  at  Maulmain. 
"      Married  at  Tavoy  to  E.  L.  Abbott, 
'     April,  1837. 
1836  At  Mergui. 


At  Amherst. 


Mrs.  C.  S.  Webb 
Justus  H.  Vinton      Dec. 
Mrs.  C.  H.  Vinton 
Hosea  Howard  M 

Mrs.  T.P.Howard 
Sewall  M.   Osgood, 

printer  |     " 

Mrs.  E.  B.  Osgood  I     " 
Miss  A.  P.  Gardnerj     " 

Lovell  Ingalls  Feb. 

Mrs.  M.  D.  Ingalls 

James  M.  Haswell    j  " 

Mrs.  J.  M.  Haswell  " 
Elisha  L.  Abbott 

I 

Miss  E.  Macomber  u 
Edw.  A.  Stevens       Feb. 

Mrs.  E. L.H.Stevens  •' 

Lyman  Stilson  " 

Mrs.  L.  B.  Stilson  " 

Durlin  L.  Bray  ton  " 

Mrs.  H.F.Brayton  " 

RECAPITULATION. 

The  American  Baptist  xMission  in  Burmah,  com- 
menced in  the  year  1813.  At  the  date  of  the  Annual 
Report  of  the  Board,  April  29th,  1840,  there  were  eight 
missions  in  Asia:  Tavoy  mission;  Rangoon;  Ava,  Ar- 
racan  ;  Siam  and  China;  Asam,  and  Teloogoos.  These 
comprised  15  stations,  and  21  out-stations;  22  preach- 
ers, 2  preachers  and  teachers,  3  preachers  and  printers, 
2  printers,  and  31  female  assistants  ;  making  in  all  60 
missionaries  and  assistants.  There  were  66  native  as- 
sistants, and  29  churches.      170  had  been  baptized  dur- 


H     I  (At    Rangoon.)     Temporarily    at 

Sandoway,  Arracan. 
"      Died  at  Maulmain,  April  16,  1840. 

1838  At  Maulmain. 
it        it  i< 

"       C  Removed   to    Ratnree,  Arracan, 
"        I      in  Feb.  1839. 
"      At  Mergui. 


BITRMAN  MISSION.  37 

ing  the  preceding  year,  and  ihe  number  of  members 
was  1450.  The  amount  of  printing  executed  during 
the  year  was,  at  the  Maulmain  press,  8,124,000  octavo 
pages;  at  Tavoy,  1,642,666  pages;  ai  Bangkok, 
1,500,000  pages.  The  printing  executed  at  the  Maul- 
main press  from  the  commencement,  amounted  to 
55,050,200  pages. 

The  whole  Bible  has  been  faithfully  translated  by  Mr. 
Judson ;  and  a  large  number  have  been  distributed, 
either  entire,  or  in  extracts  printed  separately.  Tracts 
have  been  widely  and  successfully  circulated,  and  the 
light  of  Divine  truth,  has  thus  been  brought  in  contact 
with  the  benighted  minds  of  millions  of  heathen. 

Schools  have  been  sustained,  and  very  many  children 
instructed,  not  only  to  read,  but  to  understand  the  truth, 
and  many  have  been  made  savingly  acquainted  with  that 
truth,  by  which  alone  they  can  be  freed  from  the  yoke 
of  ignorance,  superstition  and  sin. 

But  much  is  yet  to  be  done.  Millions  are  perishing 
for  lack  of  vision.  The  labourers  need  to  be  increased, 
and  the  labour  greatly  enlarged  before  a  tithe  of  the  im- 
mense population  of  Asia  can  hear  of  Jesus,  or  learn  the 
way  of  life.  To  send  these  labourers,  and  to  sustain 
this  labour,  American  Baptists  are  called  upon  to  be  ac- 
tive, and  liberal,  and  prayerful,  denying  themselves  if  it 
be  necessary  for  the  accomplishment  of  so  glorious  a 
work ;  remembering  the  self-denial  of  Him  who  though 
He  was  rich,  for  our  sakes  became  poor,  that  we  through 
his  poverty,  might  become  rich. 


A    PLAIN    DIALOGUE 

BETWEEK 

TWO  BRETHREN,  A.  8c  B. 

OF 

THE  BAPTIST  DEiVOmTVATlOiV. 

BY  A  FRIEND  TO  ZION  IN  GEORGIA. 


Brother  A.  Good  morning,  brother  B.  I  am  truly 
glad  to  see  you  at  my  house  so  early  this  morning.  I 
hope  you  have  something  pleasing  and  profitable  to  re- 
late to  me  and  my  family  concerning  religion  ? 

Brother  B.  Nothing  very  particular;  but  my  mind 
has  been  running  a  great  deal,  of  late,  upon  this  Mis- 
sionary and  Anti-missionary  business  ;  and,  as  you 
know,  I  am  what  people  call  an  Anti-missionary  man 
— and,  as  /  know,  you  are  what  people  call  a  Mission- 
ary man,  I  thought  I  would  just  walk  over,  and  have 
a  serious,  Christian,  and  brotherly  chat  with  you  on 
the  subject. 

A.  With  all  my  heart,  my  dear  brother.  But,  I 
hope  our  conversation  on  this  interesting  and  import- 
ant subject,  is  to  be  not  only  serious.  Christian,  and 
brotherly  ;  but,  also,  cool  and  dispassionate — candid 
and  plain,  as  between  brethren.  And,  indeed,  I  hope 
we  shall  enter  upon  this  subject  with  hearts  lifted  up 
to  Almighty  God  in  prayer  ;  that  our  conversation 
may  be  to  the  edification  of  ourselves,  the  benefit  ot 
others,  and  the  honor  and  glory  of  God. 

B.  I  agree  to  all  this  ;  and  hope,  and  trust,  it  may 
be  as  you  say — for  my  own  part,  I  wish  to  know  what 
is  right. 

A.   My  brother,  if  we  must  enter  on  this   subject, 

the  first  thing,  (if  we  would  go  correctly  to  work,)  is 

to  settle  the  meaning  of  the  word  Missionary  ;  about 

which  there  is   so   much    ado.      I  would,   therefore, 

135 


A  PLAIN  DIALOGUE.  [% 

ask  you,  my  brother, — what  is  the  meaning  of  this 
word  ? 

B.  Why,  I  have  always  understood  the  word  Mis- 
sionary to  mean  a  money-hunter,  or  a  person  going 
about  the  country  preaching,  or  rather  pretending  to 
preach  the  Gospel,  when,  in  reality,  he  is  only  hunting 
money  ;  and  begging  people  out  of  their  hard  earnings, 
as  he  says,  for  religious  purposes,  when,  indeed,  it  is 
only  to  be  put  into  his  own  pocket;  thus  cheating  the 
people,  and  carrying  on  a  great  imposition  and  specu- 
lation. 

A.  If  this  be  the  idea  you  have  attached  to  that 
word,  it  is  no  wonder  you  have  been  so  opposed  to 
Missionaries.  If  I  understood  the  word  as  you  do,  I 
should  be  as  strenuous  in  my  opinion  as  you  are,  or 
perhaps  more  so.  But  I  would  further  ask, — How  do 
you  define  the  word  Apostle. 

B.  Why,  Apostle,  I  always  thought,  meant  one  of 
the  preachers  in  the  days  of  Jesus,  while  he  was  here 
on  earth,  such  as  Peter  and  Paul,  and  others. 

A.  Peter  and  Paul  were  certainly  Apostles,  though 
Paul  was  not  called  to  preach  the  Gospel,  till  some 
time  after  our  Saviour  had,  in  person,  left  this  world. 
But  permit  me  to  observe,  my  brother,  you  have  given 
no  definition  of  the  word  Apostle,  as  to  its  literal  or 
proper  signification. 

B.  Will  you  be  so  kind  as  to  let  me  hear  your  defi- 
nition of  Apostle  and  Missionary  too  ?  for  I  should  be 
glad  to  know  the  proper  meaning  of  them  both. 

A.  I  will  with  pleasure.  And  here,  before  I  pro- 
ceed, suffer  me  to  say,  I  am  truly  sorry  that  you  do 
not  know  the  origin  of  these  words  ;  that  is,  you  do 
not  know  the  languages  from  which  they  are  derived  ; 
for  if  you  did,  we  should  have  no  difficulty  on  the  sub- 
ject. And  further,  if  you  were  acquainted  with  the 
proper  meaning  of  these  words,  and  knew  from  whence 
they  are  derived,  8cc.  &c,  I  am  persuaded  that  all  those 
prejudices  which  now  possess  your  bosom,  would  be 
done  away. 

The  fact  is,  both  these  words  signify  the  very  same 
thing.  They  both  come  from  words,  or  verbs,  which 
signify  to  send,  or  to  send  forth  $  and  when  used  a* 
135 


3] 


A   PLAIN    DIALOGUE. 


names,  they  signify  persons  sent,  or  sent  forth.  The 
only  difference  between  the  words  is  that  of  sound  '9 
one  following  the  sound  of  the  Greek — the  other  the 
Latin.  The  word  Apostle  comes  from  the  Greek  verb 
Apostello.  The  word  Missionary,  from  the  Latin  verb 
Mitto  ;  but  these  both  signify,  in  English,  to  send,  or 
to  send  forth.  Therefore,  the  word  Missionary,  in  its 
literal  sense,  signifies  any  one  sent,  or  sent  forth,  on 
any  business  or  matter  whatever ;  but  when  the  word 
Missionary  is  used  in  a  religious  sense,  it  signifies  a 
minister  of  the  Gospel,  or  one  sent  of  God,  to  preach 
the  Gospel  : — consequently,  every  minister  of  the 
Gospel,  who  is  indeed  sent  of  God,  is  a  Missionary, 
whether  he  knows  it  or  not,  or  whether  he  believes  it 
or  not ;  of  course,  every  word  which  our  opposing 
brethren  say  against  Missionaries,  is  just  so  much  said 
against  themselves,  if  indeed  they  are  sent  of  God  to 
preach  the  Gospel!  Now,  my  brother,  is  it  not  a  pity 
that  people,  yea,  ministers  of  the  Gospel  too,  should 
calumniate,  vilify  and  abuse  themselves,  and  yet  not 
know  it!!  Oh!  my  dear  brother,  well  might  we 
adopt  the  language  of  the  prayer  of  the  dying  Jesus 
in  this  case,  and  say, — "  Father,  forgive  them,  for  they 
know  not  what  they  do." 

B,  Well!  but  brother  A.  you  cannot  show  me  the 
word  Missionary  in  the  New  Testament,  nor  in  the 
word  of  God  ? 

A.  I  knew  that  as  well  as  you.  But,  my  brother,  re- 
flect for  one  moment,  and  you  will  certainly  find  that 
this  mode  of  argument  is  too  frivolous  for  any  man  ot 
sense.  And,  more  especially,  I  wish  you  to  remember, 
that  if  it  proves  anything  it  proves  too  much.  But  as 
I  am  aware  that  this  is  considered  a  strong  argument 
by  you  and  your  party, I  shall  therefore  take  some  pains 
in  showing  you,  that  it  is  no  argument  at  all,  or,  as  al- 
ready said,  if  it  will  prove  anything,  it  will  prove  too 
much.  I  ask  you,  my  brother, — Do  you  find  the  word 
4<  immersion"  in  the  New  Testament?  Or  do  you  find 
the  expression,  "imputed  righteousness  of  Christ"  in 
the  word  of  God  ?  You  certainly  do  not.  Now  re- 
member that  this  is  the  very  same  argument  of  which 
those  make  use  who  practise  sprinkling ;  and  also  of 
1^5 


A   PLAIN   DIALOGUE.  I  4 

.hose  who  deny  the  doctrine  of  the  imputed  righteous- 
ness of  Christ.  They  cry  out,  "  You  can't  show  us  im- 
mersion in  the  New  Testament,"  nor  "  the  expression 
imputed  righteousness  of  Christ,  in  the  word  of  God. " 
And  they  think,  or  seem  to  think,  they  have  complete- 
ly stopped  the  mouths  of  those  who  hold  to  both.  Now 
what  are  you  to  do  ?  You  must  see  that  according  to 
your  own  arguments,  and  in  order  to  be  consistent 
with  yourself,  you  must  drop  the  practice  of  immer- 
sion, and  give  up  the  doctrine  of  imputed  righteous- 
ness. You  must  further  see,  that  inasmuch  as  you 
bring  forward  the  same  argument  against  the  Mission- 
aries, which  those  other  persons  bring  against  the  Bap- 
tists ;  therefore,  I  say,  you  must  see  that  if  your  argu- 
ment is  good,  so  is  theirs ;  and  if  theirs  is  not  good, 
neither  is  yours.  There  is  no  way  of  getting  round 
or  over  this. 

B.  But  then,  we  have  men  enough  among  the  Bap- 
tists who  know  the  Greek  language,  in  which,  as  I  have 
been  told,  the  New  Testament  was-originally  written 
and  they  all  say,  the  word  baptize  signifies  to  immerse: 
and  I  believe  them.  Indeed,  I  have  heard  you  explain 
the  thing  to  my  entire  satisfaction. 

&.  True,  my  brother,  the  Greek  word,  rendered 
baptize  in  our  present  version,  signifies  to  immerse, 
dip,  plunge,  Sec. ;  and  so  the  Greek  word,  rendered 
Apostle  in  our  version,  signifies  Missionary,  or  one 
sent.  The  truth  is,  neither  of  the  words  was  ever  trans- 
lated into  English,  properly  speaking,  but  only  altered 
a  little  in  their  termination,  while  the  original  Greek 
words  were  retained.  If  you  do  not  feel  free  to  believe 
me,  go  and  ask  others  who  know  the  original,  and  are 
not  warped  by  sectarian  prejudice,— go  and  consult  the 
translation  of  Doddridge,  Macknight,  and  G.  Campbell, 
and  you  will  find  what  I  say  to  be  correct.'  And  now, 
my  brother,  I  hope  you  will  learn,  and  remember  for 
the  future,  that  to  speak  lightly  of  the  word  Missiona- 
ry is  the  same  as  to  speak  lightly  of  the  word  Apostle. 
1  do  humbly  trust  that  you  will  never  deride,  nor  yet 
be  frightened  at  this  word  any  more,  or  speak  hard 
things  of  those  who  bear  the  name.  You  said  you 
believed  those  who  were  acquainted  with  the  Greek* 
135 


5]  A  PLAIN  DIALOGUE- 

8cc.  when  they  told  you  thus  and  so  concerning  the 
word  baptize — why  then  will  you  not  believe  them, 
when  they  tell  you  the  proper  meaning  of  the  words 
Missionary  and  Apostle  ? 

B.  But  do  you  not  believe  there  is  a  speculation 
going  on  in  this  Missionary  business  ? 

Ji.  I  candidly  do  not.  Nor  do  I  believe  it  is  in  the 
power  of  you,  or  any  one  of  our  Anti-Missionary  breth- 
ren, to  prove  one  solitary  charge,  of  the  many  which 
are  brought  forward  of  this  nature.  I  know  there  is  a 
mighty  outcry  about  speculation;  but  is  it  not  strange, 
passing  strange,  that  those  who  never  gave  one  cent, 
nor  ever  intend  to  give  towards  the  spread  of  the  Gos- 
pel, or  the  glorious  Missionary  effort  that  is  now  mak- 
ing, as  the  means  in  the  hands  of  God  to  evangelize 
the  world,  should  be  the  very  persons  to  find  fault 
about  the  money  expended  in  this  business!  And  is  it 
not  equally  strange,  that  those  who  know  nothing^ 
all  of  what  is  doing,  should  be  able  to  discover  fraud, 
speculation,  &c,  while  those  who  know  the  whole  move- 
ment, and  where  every  cent  of  the  money  goes,  how 
expended,  Sec,  should  know  nothing  of  this!  And,  sure- 
ly, if  any  persons  ought  to  complain  about  the  im- 
proper expenditure  of  money,  it  should  be  those  who 
give  their  money,  and  not  those  who  do  not  give,  or  ever 
intend  to  give!  But,  my  brother,  what  is  still  more 
strange  than  all  the  rest,  if  possible,  is,  that  all  those 
Christians,  and  especially  ministers  of  the  Gospel,  not 
only  among  Baptists,  but  also,  of  other  Christian 
denominations,  who  have  always  been  the  most  signal- 
ized for  disinterested  Christian  benevolence,  honesty, 
zeal,  and  unwearied  exertion  and  perseverance  in  the 
cause  of  humanity,  of  religion,  of  Christ,  and  of  God 
— and  whose  moral  and  religious  characters  stand 
fair  and  unimpeachable — strange!  that  all  the  while, 
these  men  are  nothing  but  a  band  of  swindlers,  pick- 
pockets, and  cheats ! ! !  Be  assured,  my  brother,  there  is 
a  particular  account  taken  of  the  time  when,  the  place 
where,  and  the  manner  how  this  money  is  expended  ; 
and  this  you  would  know,  if  you  knew  anything  at  all 
about  it.  Indeed,  what  suprises  me,  is,  that  so  much 
should  be  done  at  so  small  an  expense.     You  can  now 

135 


A  PLAIN  DIALOGUE.  (V? 

obtain  the  blessed  word  of  God  for  a  mere  trifle,  com- 
pared with  the  usual  price  cf  paper,  printing,  binding, 
Sec.  before  Bible  and  other  benevolent  societies  sprang 
into  being.  The  fact  is,  the  day  is  coming,  when  it 
will  be  known  who  loved  and  hugged  up  their  money, 
and  who  did  not — when  it  will  be  known,  who  loved 
their  money  better  than  precious  immortal  souls,  and 
who  did  not! 

B.  I  have  been  looking  over  the  word  of  God  again 
and  again,  and  I  can  find  no — "Thus  saith  the  Lord," 
—no  authority,  either  in  precept  or  example,  for  all 
this  Missionary  business. 

Ji.  This  appears  very  strange,  indeed.  If  I  mistake 
not,  the  Missionary  business,  as  you  call  it,  is  to  do  all 
the  good  we  can,  as  instruments  in  the  hands  of  God, 
in  administering  to  the  spiritual  wants  of  our  fellow- 
creatures — in  preaching  a  crucified  Saviour  to  a  dying 
world.  The  Gospel  is  glad  tidings  of  great  joy,  peace 
on  earth,  and  good  will  towards  all  men — The  Mission- 
ary spirit  is  to  declare  these  glad  tidings  to  all  men. — 
The  Missionary  business  is  to  visit  every  city,  hamlet, 
and  cottage — yea,  every  part  of  the  whole  world,  and 
every  spot  where  human  beings  live,  and  tell  them  of  a 
Saviour — tell  them  Jesus  died  to  save  lost  sinners. 
The  ascending  Jesus  says,  "Go  ye  into  all  the  world, 
and  preach  the  Gospel  to  every  creature !"  Surely  this 
is  precept — is  it  not  ?  Well,  the  Missionary  spirit  is  to 
carry  this  command — this  positive,  great,  and  heart- 
cheering  command  into  effect.  The  Saviour  says, 
M  Ye  are  the  salt  of  the  earth."  Now,  my  brother,  I 
pray  you  to  reflect  upon  the  import  of  this  solemn  pas- 
sage of  Scripture.  What  is  salt  ?  and  what  its  use  ?  Is 
\t  not  to  save  from  putrefaction  and  loss,  those  bodies 
and  substances  which  are  predisposed  to  putrefaction, 
and  which  would  putrefy  and  rot,  and  consequently  be 
lost,  were  it  not  for  the  application,  yea,  the  speedy  ap- 
plication of  this  salt  ?  Again,  salt  is  not  only  to  sa\e 
from  putridity,  but  to  render  sweet  and  palatable  to  the 
taste,  and  proper  for  the  master's  use.  Now,  if  Chris- 
tians are  to  the  world,  not  apart  of  the  world,  but  the 
whole  of  it,  what  salt  is  to  a  piece  of  flesh  and  other 
substances  subject  to  putrefy,  O  !  then,  what  a  loud  and 
125 


f]  A  PLAIN  DIALOGUE. 

irresistible  call  for  speedy,  powerful,  and  unwearied 
exertion!  Here  is  a  great  body,  a  mighty  mass,  even 
eight  hundred  millions  of  human  beings,  carrying  with- 
in them  by  nature  the  properties  of  putridity  and  the 
seeds  of  death !  Six  hundred  millions  of  these  precious 
immortal  souls  are  not  even  nominally  Christians,  and 
have  not  so  much  as  heard  of  Jesus!  Now,  my  brother, 
the  missionary  spirit  is  to  apply  this  little  remaining 
salt,  as  far  as  possible,  to  the  whole  of  this  vast  body  of 
putridity  and  death.  It  is  to  go  and  tell  those  perish- 
ing millions  that  there  is  a  Saviour.  Thirty  years  is  the 
length  of  time  allowed  for  a  generation  to  pass  away. 
Then,  my  brother,  I  ask — Where,  O!  where  is  the 
Christian  heart  that  can  reflect  unmoved,  that  in  thirty 
years,  six  hundred  millions  of  human  beings  must  die, 
without  having  heard  of  Jesus — must  stumble  over  the 
high  mountains  of  darkness,  and  be  lost  for  ever !  Surely 
no  Christian  can  know  this,  without  feeling  a  strong 
desire  to  extend  the  helping  hand,  and  exert  himself, 
as  God's  instrument,  in  sending  the  Gospel,  which  is 
the  power  of  God  unto  salvation  to  all  that  believe,  to 
these  perishing  sons  and  daughters  of  Adam. 

Again,  our  Saviour  says,  "  Ye  are  the  light  of  the 
world" — not  a  part  of  the  world.  The  missionary 
spirit  is  to  let  this  light  shine  into  every  part  of  the 
whole  world,  driving  away  moral  darkness,  and  im- 
parting moral  light.  "  Go,"  says  our  blessed  master, 
*'  and  teach  all  nations,"  Sec.  The  missionary  spirit  is 
to  obey.  God,  by  the  mouth  of  Paul,  says,  "How 
shall  they  believe  on  him  of  whom  they  have  not  heard, " 
8cc.  "Faith  cometh  by  hearing,  and  hearing  by  the 
word  of  God  ;"  therefore,  the  missionary  spirit  says, 
they  shall  hear — they  shall  have  the  word  of  God. — 
Hence  it  is  that  you  see  Bible  Societies  established, 
and  Missionaries  going  forth. 

It  would  be  in  vain,  my  dear  brother,  to  attempt  to 
point  out  the  many  positive  Gospel  precepts  which  call 
upon  every  Christian  for  the  most  unwearied  exertions 
of  a  missionary  nature  ;  we  shall,  therefore,  take  a 
glance  at  the  examples. 

We  find  after  our  Saviour  had  commanded  his  Apos- 
tles to  go  into  all  the  world,  and  preach  the  Gospel  to 
\3S 


A  PLAIN  DIALOGUE.  £& 

every  creature, it  is  said,  in  the  20th  verse,  "And  they 
went  forth  and  preached  every  where,"  &c.  This  is 
precisely  what  the  missionary  spirit  aims  at,  in  this 
day  and  time.  It  is  said,  in  the  same  verse,  that  the 
Lord  worked  with,  them.  So  he  does  at  present ;  he 
works  with  his  missionary  servants,  as  the  instruments 
in  his  hands.  If  this  is  not  example,  then,  my  brother, 
I  am  at  an  utter  loss  to  know  what  you  mean  by  ex- 
ample. 

If  you  wish  any  further  example,  take  the  whole 
Apostolic  dispensation;  see  how  laborious,  persevering, 
and  indefatigable  were  all  the  Apostles,  in  visiting 
every  nation,  and  kindred,  and  tribe  of  people  ;  but 
especially  Paul,  the  great  Apostle  or  Missionary  to 
the  Gentile  or  Heathen  world.  And  if  you  will  turn 
your  attention  to  the  4th  chapter  of  Phil.  15  and  16 
verses,  you  will  find  proof  that  the  brethren  supported 
Paul  while  thus  engaged  in  preaching  to  the  heathen, 
just  as  the  missionary  brethren  do  in  this  day  and  time. 
See  also  2  Cor.  xi.  7,  8,  9,  and  xii.  13,  Sec.  Sec. 

I  would  therefore  say,  that  the  Gospel  breathes  the 
very  spirit  of  benevolence  and  religious  missionary 
effort,  and  that  the  missionary  spirit  is  the  very  spirit 
of  the  Gospel.  Yea,  I  would  say,  the  missionary 
effort  now  making,  is  the  very  hand  of  the  Gospel, 
(so  to  speak)  which  the  Lord  of  hosts  is  putting  for- 
ward, by  which  to  evangelize  the  world,  and  gather 
in  the  fields,  which  are  already  white  to  the  harvest. — 
And  that  nearly  the  whole  of  the  New  Testament, 
both  in  precept  and  example,  is  a  il  Thus  saith 
the  Lord,"  for  the  missionary  exertions  that  are  now 
making. 

B,  But  if  God  wishes  the  heathen  to  be  converted, 
can  he  not  convert  them  without  your  help,  and  all  this 
ado  ? 

A.  True,  God  is  able  to  carry  his  purposes  into 
effect,  without  the  agency  of  man  at  all,  if  he  sees 
proper.  But,  you  must  remember,  this  observation  is 
just  as  true  about  all  things  else,  whether  at  home  or 
abroad,  whether  temporal  or  spiritual,  as  it  is  about 
the  conversion  of  the  heathen.  It'  God  wishes  it  done 
he  can  do  it.  Why  then,  my  brother,  do  you  give 
135 


*^  A    PLAIN    MIU.OGTTF.. 

yourself  ail  this  trouble  about  your  crop,  when  the 
truth  is,  if  God  wills  you  to  have  a  plentiful  crop,  he 
can  give  it  to  you  without  your  labor  and  all  this  ado  ? 
Or  why  trouble  yourself  about  any  blessing  whatever, 
for  if  God  wills  you  to  have  it,  he  can  give  it  to  you 
without  your  agency  ?  God  is  able  to  fill  your  barns 
with  grain  and  your  coffers  with  gold,  without  your 
labor;  so  give  yourself  no  trouble  ;  throw  by  all  your 
implements  of  husbandry,  and  lie  down  and  fold  your 
hands,  and  say,"  A  little  more  sleep,"  Sec.  Again — If 
God  wills  the  people  to  be  converted  in  our  own  county, 
he  can  convert  them,  or  in  our  own  state,  or  country,  or 
family — our  wives,  or  sons,  or  daughters,  or  servants. 
If  God  wills  any,  or  all  these  to  be  converted,  he  can  do 
it  without  our  work ;  so,  then,  away  with  all  preaching, 
and  praying,  and  exhorting,  and  reading — send  home 
your  ministers  and  burn  your  meeting-houses,  for  the 
truth  is,  God  can  convert  the  people,  and  save  their 
souls  without  all  these.  Ahi  my  brother,  you  must 
see  that  your  principle  is  rotten,  and  when  reduced  to 
practice,  it  will  net  do. 

The  truth  is,  this  principle  goes  not  only  to  paralyze, 
but  completely  to  destroy  all  human  agency  whatever, 
relative  to  all  things,  both  in  the  physical  and  moral 
world.  Again,  what  God  can  do,  is  no  part  of  our  bu- 
siness; our  duty  and  business  is  to  obey.  Suppose 
there  is  a  kind  master  with  a  great  many  servants  ;  and 
he  tells  one  of  them  to  go  to  a  distant  part  of  his  plan- 
tation, and  give  food  to  some  persons  there,  who  are 
likely  to  perish  ;  but  this  servant,  instead  of  obeying, 
says  to  his  master,  "Sir,  if  you  wish  those  persons 
to  be  fed,  you  are  able  to  feed  them  without  my  help  ; 
I  shall  not  go  one  step."  What  would  you  think  of 
such  a  servant  ?  Would  you  not  say  he  was  an  inso- 
lent and  disobedient  servant  ?  But  what  is  still  worse, 
suppose  that  this  disobedient  servant  not  only  refuses 
to  obey  his  master's  orders  himself,  but  does  all  in  his 
power  to  hinder  others  from  obeying,  and  continually 
whispers  in  their  ears,  your  master  is  able  to  feed  those 
people,  if  he  wishes  to  have  them  fed,  without  your  help ; 
and  when  he  finds  they  are  determined  to  obey  their 
master,  and  do   their   duty,  he  actually  insults  and 

135 


A   PLAIN'  DIALOGUE.  [JO 

abuses  them  for  this  act  of  obedience,  and  declares 
ne  will  no  longer  keep  company  with  them,  or  any 
one  else  that  will  obey  their  master,  in  affording  relief 
to  those  persons  who  are  starving  for  bread.  What  do 
you  say  of  this  servant  now  ?  O !  you  will  say,  his  con- 
duct is  exceedingly  improper.  Very  well, I  leave  you  to 
make  the  application.  There  is  one  idea  more  embraced 
in  this  principle  of  yours,  which  I  desire  you  to  notice; 
and  that  is,  it  goes  to  impeach  God  with  folly,  for  hav- 
ing called  into  requisition,  or  pressed  into  his  service 
the  weak  agency  of  man,  (which  he  has  done  from  his 
first  formation  to  the  present  time,)  when,  according  to 
this  principle  of  yours,  there  was  no  necessity  for  it,  or 
propriety  in  so  doing!   Brother  B.,  reflect  and  tremble. 

B.  What!  Do  you  say  God  has  called  into  requisi- 
tion the  agency  of  man  from  his  first  existence? 

Ji.  Certainly.  When  G^d  created  man,  he  put  him 
into  the  garden  to  dress  it.  And  surely  if  God  willed 
the  garden  to  be  dressed,  he  was  able  to  dress  it, 
without  the  help  of  Adam.  And  I  have  sometimes 
thought  this  was  to  show  that  man  was  to  be  the  dress- 
er  of  God's  spiritual  garden,  so  long  as  he  had  a  church 
upon  earth.      But  let  us  return  to  the  subject. 

B.  Yes,  I  wish  to  return  ;  for  you  really  have  made 
my  argument  about  God's  ability  look  bad  enough. 
But  I  still  feel  that  the  conversion  of  the  soul  is  God's 
work;  and  we  ought  to  be  careful,  lest  we  be  found 
taking  his  works  into  our  hands. — Remember  Uzzah. 

A.  True,  my  brother,  the  conversion  of  the  soul  is 
God's  work,  and  his  only  ;  and  a  man  can  no  more  con- 
vert his  own  soul,  or  that  of  another,  independent  of 
God,  than  he  can  create  a  world.  But  it  is  equally 
true,  that  he  can  no  more  make  one  grain  of  corn,  or 
seed  of  cotton,  independent  of  God,  than  he  can  con- 
vert a  soul,  or  create  a  world. — Nay,  my  brother,  all 
the  men  in  the  universe  combined,  can  no  more  make 
one  blade  of  corn  grow,  independent  of  God  and  his 
blessing,  than  they  can  pull  down  the  strong  pillars  of 
heaven.  Is  it  not  in  God  that  we  live,  move,  and  have 
our  being  r  But,  because  it  is  God's  work,  and  by  his 
blessing  that  our  corn  grows,  and  of  his  unmerited 
goodness  that  we  have  bread  to  eat,  shall  we  cease  to 
135 


tl]  A   PLAIN  DIALOGUE. 

use  our  agency  ;  or  cease  to  make  use  of  the  meane 
which  God  has  put  into  our  power  ?  And  so  in  a  spi- 
ritual sense,  because  God  giveth  the  increase,  shall 
Paul  cease  to  plant,  or  Apollos  to  water  ?  Surely  not. 
Again — You  appear  to  be  so  fearful  of  doing  God's 
work — I  would  ask  you,  whose  work  do  you  wish  to 
do  ?  Is  it  your  own  ?  If  so,  it  will  be  the  work  of  the 
flesh  and  sin.  Or  is  it  the  devil's  work  you  wish  to  do  ? 
If  so,  it  will  be  the  work  of  darkness  and  mischief. 

And  is  it  not  as  much  the  work  of  God  to  convert 
souls  in  your  neighborhood  as  in  India  ?  Then  to  be 
consistent,  you  ought  to  cease  to  preach,  or  exhort,  or 
pray,  or  weep  over,  or  plead  with  poor  sinners  ;  lest  you 
might  be  the  instrument  of  their  conversion,  and  thus 
become  guilty  of  doing  God's  work.  We  are  com- 
manded in  the  word  of  God,  in  almost  innumerable 
instances,  to  this  effect — To  WORK  while  it  is  day, 
&c.  To  LABOR  for  the  meat  that  perisheth  not, 
&c.  And  in  one  place  we  are  expressly  called,  La- 
borers together  with  God  (I  Cor.  iii.  9.)  And  again, 
it  is  said,  we  are  workers  together  with  him,  Sec.  (See 
2  Cor.  vi.  ).) 

You  wish  me  to  remember  Uzzah  ;  and  so  I  would 
say  to  you — remember  Meroz,  with  all  the  inhabitants 
thereof,  who  were  to  be  cursed  bitterly,  for  not  doing 
the  very  thing  you  are  so  fearful  of  doing,  viz. 
HELriNG  the  Lord. — (See  Judges  v.  23.)  And  as 
to  Uzzah,  whose  case  frightens  you  so  very  much, 
I  do  not  think  it  a  parrallel  case,  or  case  in  point  ;  for 
he  had  no  command  to  touch  the  ark  of  the  Lord,  but 
the  Missionary  has  a  positive  command,  to  go  into  aH 
the  world  and  preach  the  Gospel  to  every  creature. 

B.    Well,  but  did  not  Uzzah  think  he  was  right  f 

A.  It  is  very  possible  he  did ;  and  what  then  ?  I 
hope  you  do  not  think  that  I,  or  any  other  person,  who 
is  favorable  to  missionary  efforts,  will  say  that  Chris- 
tians ought  to  be  governed  in  their  conduct,  merely  by 
their  own  ideas  of  right  and  wrong,  independent  of  the 
word  of  God  ?  On  the  contrary,  we  contend,  that  we 
must  be  governed  by  the  word  of  God  j  and  that  we  do 
stand,  yea,  firmly  stand  on  Scripture  ground  in  all  our 
missionary  exertions.  And,  moreover,  that  we  fall 
135 


A   PLAIN   DIALOGUE.  (_12 

very  far  short,  after  our  most  vigorous  efforts,  of  do- 
ing anything  like  as  much  as  the  Scriptures  require 
us  to  do,  as  God's  instruments,  towards  the  salvation 
of  the  world.  Christ  himself  plainly  teaches  us,  (see 
Luke  xvii.  10)  that  we  are  bound  to  do  all  things  that 
are  commanded  us,  and  then  say,  we  are  unprofita- 
ble servants.  And  who,  I  would  ask,  can  say  he  has 
done  all  that  was  commanded  him,  or  all  that  God  has 
put  it  in  his  power  to  do  ?     Not  one. 

B.  You  said  just  now,  that  the  Missionary  had  a 
command  to  go  into  the  world  and  preach  the  Gospel  to 
every  creature ;  to  this  I  have  no  particular  objection. 
But  what  are  all  those  about,  who  are  not  preachers  ? 
that  say  they  also  are  engaged  in  the  missionary  cause  ? 

A.  Most  certainly.  There  are  two  ways  in  which 
things  may  be  done,  viz. — actually  and  virtually.  For 
instance,  there  is  a  house  to  be  built ;  I  am  no  mechan- 
ic, nor  do  I  strike  a  stroke  on  the  house  ;  yet,  by  the 
blessing  of  God,  I  am  enabled  to  find  all  the  materials, 
bear  all  the  expenses,  and  support  all  the  mechanics 
while  at  work  ;  hence  it  will  be  said  of  me,  and  justly 
too,  that  I  built  the  house — not  actually,  but  virtually. 
And  so  it  is,  my  dear  brother,  by  preaching  the  Gos- 
pel. Though  I  may  be  no  preacher,  actually ;  yea,  1 
might  be  a  delicate  female,  and  even  confined  to  a  sick 
bed,  yet  by  affording,  by  the  blessing  of  God,  a  part  of 
all  those  different  secondary  means  which  are  necessa- 
ry in  carrying  the  Gospel  to  different  and  distant  parts 
of  the  world,  I  thus  become  the  weak,  though  much 
honored  and  happy  instrument,  in  the  hands  of  Al- 
mighty God,  of  preaching  (that  is,  virtually)  the  glo- 
rious Gospel  to  perishing  thousands  in  those  destitute 
parts  of  the  world,  thousands  of  miles  from  me,  where 
I  never  have  been,  nor  expect  ever  to  be.  O,  my  broth- 
er, what  Christian  should  not  exult  in,  and  praise 
the  Lord  for  such  a  privilege  ? 

B.  But  have  we  not  enough  unconverted  people  at 
home,  to  whom  we  may  preach  ?  Why  then  go  so  far 
abroad  ? 

A.    True,  there  are  unconverted  sinners  at  home ; 
but  do  we  not  also  preach  to  them  ?     And  as  I  kno 
this  is  a  very  popular  argument  with  you  anti- 
135 


13]  A   PLAIN  DIALOGUE. 

sionary  brethren,  do  suffer  me  to  ask — Who  are  mak- 
ing the  most  vigorous  exertions  for  those  at  home  ? 
Who  ride  and  preach  the  most  ?  Who  distribute  the 
most  Bibles,  Testaments,  Tracts,  and  other  good  books 
amongst  those  at  home  ?  And  I  might  add,  whose  la- 
bors appear  to  be  the  more  abundantly  blessed  of  God  ? 
Who,  by  the  help  of  God,  are  the  foremost  in  all  those 
things  at  home?  If  you  will  let  experience,  observation, 
and  matters  of  fact  answer,  you  must,  you  will  say, 
they  are  those  who  are  also  engaged  in  supporting  the 
gospel  abroad.  But  again,  according  to  your  princi- 
ples, how  can  you  expect  any  minister  to  go  and  preach 
to  other  churches  and  congregations,  while  there  are 
unconverted  persons  in  his  own  neighborhood  or  con- 
gregation ?  Or  how  can  you  wish  or  expect  him  to  go 
and  preach  to  others,  while  there  is  an  unconverted  per- 
son in  his  own  family  ?  You  must  see  this  argument 
will  not  do. 

B.  Does  not  charity  begin  at  home  ?  Why  then  do 
you  take  the  money — the  hard  earnings  of  the  poor 
negro,  to  expend  in  sending  the  gospel  abroad,  while 
these  unfortunate  people  are  measurably  neglected  here 
amongst  us  ? 

Ji.  The  missionary  brethren  certainly  pity  this  un- 
fortunate class  of  people  as  much,  and  do  as  much  to 
benefit  them  as  the  anti-missionary  brethren  do,  if  not 
more.  But  the  truth  is,  hundreds  and  thousands  of 
these  people  do  receive  and  enjoy  all  the  benefits  of  a 
preached  gospel — thousands  of  them  are  rejoicing  in 
an  humble  assurance  of  the  pardon  of  their  sins,  for 
Christ's  sake.  But,  my  brother,  to  convince  you  that 
the  missionary  man  pities  these  people  as  much  as  the 
anti-missionary  man,  and  that  this  argument  of  yours 
is  amere  make-shift,  a  mere  M  get  off,"  suffer  me  to  ask 
you,  Do  not  the  anti-missionary  brethren  have  negro 
slaves  ?  What  are  they  doing,  with  all  the  money  and 
hard  earnings  of  their  poor  negroes  ?  Are  they  giving 
it  all  back  to  them  ?  Do  they  educate  them  any  better? 
Do  they  preach  to  them  any  more  ?  Do  they  give  them 
better  opportunities  in  any  way  ?  Again,  my  brother, 
W^hat  is  the  reason  you  never  say  one  word  about  poor 
negroes'  hard  earnings,  when  you  see  hundreds  of 
135 


A  PLAIN  DIALOGUE  [14 

persons  laying  out  large  sums  of  money,  in  purchas- 
ing a  thousand  superfluities,  and  even  sinful  amuse- 
ments and  gratifications  of  life  ?  Yea,  a  man  may  lay 
out  just  what  he  pleases — he  may  spend  his  hundreds 
and  thousands  a  year,  in  sinful  and  wicked  amuse- 
ments— he  may  buy  barrels  of  whiskey  and  hogsheads 
of  rum,  to  his  own  hurt  and  the  great  annoyance  and 
injury  of  both  civil  and  religious  society  :  yet  you  are 
perfectly  silent  !  But,  let  a  missionary  brother  spend 
anything  with  a  view  to  the  furtherance  of  the  gospel, 
or  of  religious  knowledge  in  any  way,  and  that  moment 
the  hue  and  cry  is  raised  about  charity  at  home,  poor 
negroes'  hard  earnings,  Sec.  &x.  Oh!  my  brother,  how 
is  this?  Does  it  not  look  like  a  settled  opposition  to 
the  spread  of  the  gospel,  and  the  diffusion  of  religious 
knowledge  ?  Is  not  the  poor  negro  as  much  benefited 
by  his  hard  earnings^  yea  more,  when  it  is  used  in  the 
advancement  of  religious  knowledge,  than  when  laid 
out  in  whiskey,  to  be  gulped  down  his  master's  throat, 
or  other  unnecessary  articles,  of  which  the  poor  negro  is 
allowed  no  part. 

B.  But  is  not  this  missionary  business  attended  with 
a  great  deal  of  expense,  in  proportion  to  the  profit  ? 

A.  And  has  it  come  to  this?  What!  a  Christian 
talk  of  expense,  when  the  precious,  immortal  souls  of 
men  and  women  are  at  stake!  Now,  my  brother,  if  it 
had  not  been  that  I  heard  a  brother,  at  an  Association 
once,  make  this  same  objection,  I  could  not  have 
believed  that  any  Christian  on  earth,  would  ever 
complain  of  expense  in  such  a  case  as  this!  The 
brother  to  whom  I  allude,  observed,  "It  is  very  possi- 
ble that  those  missionary  exertions  may  have  been 
and  may  yet  be  instrumental  in  the  conversion  of  some 
few  souls  ;  but  then,"  added  he,  "  what  is  that  compar- 
ed with  so  much  expense  r"  (or  words  to  that  effect.) 
Another  brother,  who  advocated  the  missionary  cause, 
replied,  "  Well,  brother,  I  suppose  you  understand 
something  of  figures  ;  will  you  be  so  kind  as  to  take  your 
pen,  and  calculate  the  value  of  one  soul,  and  let  us  see 
what  it  is,  and  whether  it  is  not  as  much  as  all 
that  has  yet  been  expended  ?"  This  reply  appeared  to 
strike  the  other  brother  dumb  So  my  brother,  I  would 
135 


15]  A   PLAIN'   DIALOGUE. 

say  to  you.  But  you  certainly  do  know,  (our  blessed  Sa- 
viour being  judge)  that  one  soul  is  worth  more  than  the 
whole  world  ;  for  *  What  is  a  man's  profit,  if  he  shall 
gain  the  whole  world,  and  lose  his  own  soul  ?"  Conse- 
quently, you  must  see  from  this,  that  if  the  whole  world 
should  be  expended  in  missionary  labors,  and  be  instru- 
mental in  the  salvation  of  but  one  soul,  still  it  would  be 
a  world  profitably  and  well  spent. 

Brother!  brother!  Read  the  12th  chap,  of  John,  3, 
4,  5,  and  6  verses,  and  tremble,  when  you  so  much  as 
think  of  expense  in  such  a  case  as  this!  Judas  cried  out 
much  as  you  anti-missionary  brethren  are  now  doing 
about  expense,  money,  Sec.  when  the  anointing  of  the 
blessed  Redeemer's  feet  cost  something.  And  remem- 
ber, Judas'  excuse  was  the  great  regard  he  pretended 
to  have  for  the  poor:  but,  O!  mark  well,  this  was  not 
the  fact ;  but  a  covetous  disposition  was  at  the  bottom 
of  his  out-cry  about  expense!  I  wish  you  also  to  re- 
member, that  this  expense  of  which  you  anti-mission- 
ary brethren  complain,  is  on  account  of  Christ's  mysti- 
cal body  ;  for  his  church,  wherever  gathered  from,  is 
his  body,  mystically.  And  I  have  thought  before  now, 
that  Jesus  Christ  suffered  this  circumstance  to  take 
place,  on  purpose  to  teach  us  a  great  lesson,  viz  :  That 
if  he  approved  of  the  expense  bestowed,  even  on  his 
own  feet,  how  much  more  would  he  approve  of  that  ex- 
pense bestowed  on  his  body,  in  the  person  of  his 
saints.  Moreover,  I  do  not  believe  any  man  will  ever 
impoverish  himself  by  giving  to  the  Lord,  for  the  Lord 
loveth  a  cheerful  giver  ;  and  he  certainly  will  bless 
those  whom  he  loveth,  as  far  as  shall  be  for  their 
good  and  his  glory.  Again,  I  believe  many  people  think 
whatever  they  withhold  from  the  Lord,  or  from  re- 
ligious purposes,  is  just  so  much  clear  gain,  as  to  their 
worldly  possessions  ;  and,  also,  that  whatever  they  may 
give,  is  just  so  much  clear  loss  ;  but  surely  such  per- 
sons have  forgotten  that  "  The  Lord  giveth,  and  the 
Lord  taketh  away."  And,  also,  as  the  Lord  hath  said 
by  the  mouth  of  Solomon,  ''There  is  that  scattereth, 
and  yet  increaseth,and  there  is  that  withholdeth  more 
than  is  meet,  but  it  tendeth  to  poverty.  The  liberal 
soul  shall  be  made  fat,  and  he  that  watereth,  shall 
135 


A  PLAIN  DIALOGUE.  [16 

be  watered  also  himself:"  (Prov.  xi.  24,  25:)  and 
"That  it  is  more  blessed  to  give  than  to  receive." — 
(Acts  xx.  35.)  Hence,  you  need  not  be  surprised, 
my  brother,  as  some  appear  to  be,  that  the  missionary 
brethren  prosper,  even  in  their  worldly  concerns.  Not 
that  I  would  wish  any  one  to  give  from  a  hope  of  gain — 
God  forbid  ;  but  to  show  that  we  need  not  be  afraid  of 
reducing  ourselves  to  beggary,  as  appears  to  be  the 
case  with  many. 

B.  Well,  you  do  appear  to  tear  up  my  objections  or* 
every  side  ;  but  there  is  one  thing  I  think  you  cannot 
deny,  and  that  is,  this  missionary  business  has  created  a 
world  of  trouble  and  disturbance  among  brethren. 

«#.  Indeed,  brother  B. ,  I  think  this  among  the  great- 
est mistakes  you  have  made  yet. 

B.  What!  Do  you  deny  this  ?  And  what,  pray,  has 
made  all  the  disturbance,  if  it  has  not  been  this  mission- 
ary business  ? 

A.  The  opposition,  my  brother,  is  and  has  been  the 
cause  of  all  the  disturbance!  But  as  this  is  by  far  your 
most  popular  objection,  and  the  hobby  on  which  you 
all  ride,  I  wish  to  take  a  little  pains  in  removing  it. — 
The  spirit  of  freedom  and  independence,  which  seized 
upon  the  minds  of  the  American  people  in  '76,  might 
just  as  well  have  been  blamed  as  the  cause  of  all  the 
fighting  and  bloodshed  which  took  place  during  the 
revolutionary  war  ;  and  no  doubt,  all  who  were  opposed 
to  the  cause  of  freedom,  did  blame  it  as  the  cause  of 
all  the  troubles  that  took  place.  And,  in  a  certain  sense, 
it  might  be  so  said  ;  but  surely  the  guilty  cause  wai, 
the  opposition,  or  the  spirit  of  tyranny  exercised  to- 
wards us.  Again,  it  might  have  been  said  by  the  Jews, 
that  the  coming  of  our  blessed  Redeemer  into  this 
world,  was  the  cause  of  all  the  innocent  children,  of 
two  years  old  and  under,  being  put  to  death  ;  and,  in  a 
certain  sense,  this  appears  to  be  a  fact ;  but  surely  the 
guilty  cause  was  the  jealous,  wicked-hearted  Herod.— 
And  so  with  the  Christian  religion  ;  it  has  been  blamed 
by  itsopposers,  at  different  times,  as  the  cause  of  blood- 
shed, cruelty,  and  persecution.  And,  in  the  first  Chris- 
tian era,  the  religion  of  Jesus  was  blamed  as  the  cause 
of  disturbance.  Hence  we  hear  some  crying  out, 
135 


173  A  PLA1N  DIALOGUE. 

'♦These  men  that  turn  the  world  upside  down,  have 
come  hither  also."  But  surely  the  real  guilty  cause 
was  the  opposition  to,  and  the  want  of,  more  of  this 
blessed  religion.  And  so  with  a  thousand  other  in- 
stances which  might  be  brought  forward;  but  let  this 
suffice.  Therefore,  I  say,  it  is  not  the  missionary  spirit 
and  exertions  which  have,  properly  speaking,  given 
rise  to  these  disturbances,  but  the  opposition  has  been, 
and  now  is,  the  real  cause. 

B,  But  we  are  fearful  you  missionary  brethren  will 
lay  a  tax  on  us  after  a  while,  and  make  us  pay  into 
your  funds,  whether  we  will  or  not. 

A.  Indeed!  And  this  betrays  your  ignorance,  my 
brother,  to  the  most  fearful  extent.  Suppose  we 
wished  to  do  so,  how  could  we  do  it  ?  Is  not  the  civil 
authority  the  supreme  authority  of  the  land  ?  Accord- 
ing to  the  Constitution  of  the  United  States,  as  well 
as  of  each  state  in  the  Union,  there  is  no  power  or 
authority  but  what  is  subordinate  to  the  civil ;  and 
this  civil  authority  expressly  secures  liberty  of  con- 
science in  matters  of  religion  to  every  individual  citi- 
zen. How  then  could  any  ecclesiastical  court  or 
religious  body  levy  and  collect  a  tax,  contrary  to  the 
constitutional  authority  of  the  Federal  Government  ? 

But  the  fact  is,  we  are  so  far  from  wishing  to  do 
any  such  thing,  that  if  we  knew  any  person  to  give 
grudgingly,  if  it  were  but  one  cent,  we  would  not  re- 
ceive it ;  for  we  still  maintain,  "  That  God  loveth  a 
cheerful  giver."  And  the  counterpart  of  this  must 
be,  that  he  frowneth  upon  the  penurious  churl  that 
will  not  give  at  all,  or  giveth  grudgingly. 

B.  But  again — I  have  always  been  told  that  you 
missionary  brethren  wish  to  make  ministers,  whether 
God  has  called  them  or  not. 

A.  This  is  just  like  a  great  many  other  things  you 
have  been  told  ;  it  is  without  foundation.  To  convince 
you  of  this,  I  refer  you  to  the  Minutes  of  Baptist  Con- 
ventions and  other  bodies  friendly  to  the  education  of 
ministers.  In  them  you  will  find  Resolutions  on  this 
subject  which,  I  hop**,  will  satisfy  you,  and  for  ever 
silence  this  false  report  which  has  been  propagated 
against  us.      One  of   those  Resolutions,  adopted  by 

135 


A  PLAIN  DIALOGUE.  (^  1  B 

a  body  in  our  own  state,  reads  thus,  u  Every  person 
proposed  to  participate  in  this  benefit,  (meaning  the 
education  fund)  shall  produce  a  regular  license 
from  the  church  of  which  he  is  a  member,  to  preach 
the  gospel  in  her  bounds,  accompanied  by  a  cer- 
tificate  of  his  good  acceptance  among  his  brethren, 
and  of  his  good  report  in  the  community  at  large." 
Second,  "  He  shall  undergo  an  examination  by,  and 
receive  the  approbation  of,  the  executive  committee 
of  this  body,  as  to  his  call  of  God  to  the  gospel 
ministry,"  See. 

Hence,  you  see,  it  is  not  designed  to  make  minis- 
rers,  as  has  been  falsely  reported,  but  merely  to  afford 
the  means  of  further  improvement  to  those  whom 
God  has  called,  and  whom  their  own  churches 
have  licensed  to  preach.  And  so  far  from  opening 
a  door  for  a  carnal  ministry,  as  some  have  said, 
they  place  a  double  guard  against  it. 

B.  Can  you  show  any  Scripture  authority  for  a 
man's  studying  after  he  is  called  of  God  to  preach  ? 

JL.  Yes — and  I  should  think  this  is  the  very  reason 
why  he  should  study.  Paul  exhorts  Timothy  and 
Titus,  again  and  a^ain,  to  attend  to  this  business.  He 
exhorts  Timothy  thus,  "Study  to  show  thyself  ap- 
proved unto  God,  a  workman  that  needeth  not  to  be 
ashamed,  rightly  dividing  the  word  of  truth."  The 
fact  is,  my  brother,  these  two  Epistles,  being  written 
to  young  ministers,  are  mostly  taken  up  in  exhorta- 
tions to  them,  to  attend  to  their  theological  studies. 
But  our  great  authority  in  this  matter,  is  the  example 
given  us  by  Jesus  Christ  himself.  After  he  had 
chosen  and  ordained  his  twelve  apostles,  and  set  them 
apart  to  the  gospel  ministry,  he  still  kept  them  with 
him  about  three  years,  except  when  they  were  out  on 
short  preaching  tours,  during  the  whole  of  which  time, 
he  continually  taught  and  instructed  them  in  the  best 
theological  school  that  ever  was  on  earth.  (See 
Mark  iii.  13,14,15.)  "  And  he  goeth  up  into  a  moun- 
tain, and  calleth  unto  him  whom  he  would  :  and  they 
came  unto  him.  And  he  ordained  twelve,  that  they 
should  be  with  him,  and  that  he  might  send  them 
forth  to  preach,  and  to  have  power  to  heal  sickness 
135 


19]  A  PLAIN  DIALOGUE 

and  10  cast  out  devils."  Here,  my  brother,  you  see 
there  was  a  calling,  and  an  ordaining  to  the  work  of 
the  ministry,  but  yet  they  did  not  go  fully  into  the 
work,  but  remained  with  their  teacher ;  and  why? 
Because,  though  they  were  ordained  ministers,  yet  they 
were  very  ignorant  of  a  great  many  things  they  ought 
to  have  known,  and  afterwards  did  know.  Now,  my 
brother,  I  think  this  ought  to  satisfy  you,  or  any  one 
else,  on  this  subject.  And  this  is  precisely  the  man- 
ner of  procedure  in  our  theological  institutions,  against 
which  so  much  is  said.  None  are  taken  into  them 
but  those  whom  we  believe  to  be  called  of  God,  and 
who  are  actually  licensed  to  preach  the  gospel,  by  the 
churches  of  which  they  are  members.  And  it  is  a  rule, 
that  those  theological  students  shall  preach  as  much 
and  as  often  as  possible  during  their  studies.  It  is  a 
most  strange  and  erroneous  idea,  that  because  a  man 
is  called  to  preach  the  gospel,  he  then  needs  no 
further  instruction  or  information.  Now,  my  brother, 
you  know  better  than  this  ;  but  to  convince  you  still 
further,  if  possible,  let  me  turn  your  attention  to  one 
more  striking  instance  of  the  necessity  of  further  in- 
formation, after  being  called  to,  and  engaged  in,  the 
work  of  the  gospel  ministry.  Apollos  "was  an  elo- 
quent man,  and  mighty  in  the  Scriptures  ;"  yet  when 
Aquila  and  Priscilla  had  heard  him  preach,  "They 
took  him  unto  them,  and  expounded  unto  him  the 
way  of  God  more  perfectly."  (See  Acts  xviii.  24, 
26.)  Let  this  suffice,  though  I  could  multiply  Scrip- 
ture authority  in  proof  of  the  point. 

B.  But  will  not  this  learning  and  theological  study- 
ing, bring  upon  us  a  carnal  and  ungodly  ministry  ? 

A.  O,  my  brother,  why  will  you  talk  in  this  strange 
manner,  or  entertain  these  groundless  fears.  Paul  did 
not  think  with  you  ;  but,  on  the  contrary,  he  tells  us, 
that  a  minister  must  not  be  "  a  novice,  lest  being  lifted 
up  with  pride,  he  fall  into  the  condemnation  of  the 
devil."  Hence,  you  see,  that  Paul  greatly  feared 
the  dreadful  effects  of  an  ignorant  and  uninformed 
ministry.  And  justly,  too,  for  pride  and  ignorance 
go  hand  in  hand,  and  are  as  inseparable  as  cause 
and  effect ;  indeed,  one  is  the  effect,  and  the  other  the 
135 


A  PLAIN  DIALOGUE.  [20 

cause.  Ignorance  always  begets  pride,  and  this 
brings  on  a  dreadful  train  of  evil  consequences.  Re- 
member this,  my  brother,  if  you  please. — There  is 
one  thing  in  which  learning  and  religion  agree,,  and 
that  is,  the  more  a  man  has,  the  more  he  wants  ;  and 
again,  the  less  he  has,  the  less  he  wants.  Go  to  the 
man  who  makes  no  pretensions  to  religion  at  all,  and 
who  is  just  as  wicked  as  he  can  be — talk  to  him  about 
religion.  O,  he  is  just  as  good  as  you,  or  any  body 
else ;  and  has  just  as  much  religion  as  he  wants. 
And  just  so  it  is  with  the  illiterate  man  ;  he  has  just 
as  much  learning  as  he  wants,  and  is  as  wise  as  any 
body.  Now,  in  both  these  cases,  those  unfortunate 
and  self-conceited  men  have  not  enough  knowledge  to 
see  their  deficiency.  They  both  cry  out — what  good 
does  it  do  ?  But  go  to  men  of  learning  or  of  piety,— 
talk  to  them  about  literature  or  religion,  and  they  are 
both  ready  to  acknowledge  their  deficiency,  and  tell 
you  they  want  more.  Why  and  how  is  this  ?  Because 
they  have  enough  to  know  something  of  their  utility, 
and  also  to  see  how  much  they  lack.  I  know,  and  so 
do  you,  of  some  brethren  who  do  not  know  how  to 
read  the  blessed  word  of  God,  and  yet  they  will  get 
up  in  the  church  and  rail  out  against  learning  in  the 
most  bitter  terms !  Oh !  brother,  let  us  pray  for  such — 
"  Father,  forgive  them,  for  they  know  not  what  they 
do."  They  know  not  that  they  are  aiming  a  death- 
blow, so  far  as  their  influence  goes,  at  the  very  root  and 
foundation  of  all  our  liberties,  both  civil  and  religious? 
Only  do  away  all  learning  and  learned  men,  and  what 
should  we  be,  more  than  an  untutored  tribe  of  In- 
dians ?  What  would  become  of  the  word  of  God,  or 
of  what  use  would  it  be  ?  What  would  become  of  our 
civil  government  and  liberties  ?  Where  would  be  our 
legislators  ? — Our  statesmen  ? — Our  congressmen  ? — 
Our  ministers  to  foreign  courts,  &c.  Sec.  ?  Gone,  all 
gone!  And  then  farewell,  a  long  and  an  eternal  fare- 
well, to  our  present  liberties  and  glorious  form  of 
government  ?  But,  worst  of  all — Farewell,  farewell — 
a  long  and  last  farewell  to  the  word  of  God,  the 
blessed  book  of  eternal  life!  Do  away  learning  and 
learned  men,  and  you  introduce  ignorance,  and  igno- 
135 


51]  A  PLAIN   DIALOGUE. 

ranee  would  introduce  its  train  of  evils,  which  would 
overturn  all  civil  and  religious  society.  If  it  had  not 
been  for  learned  men,  who  could  have  gathered  the 
word  of  God  from  the  different  languages  in  which 
it  was  written,  and  put  it  into  our  language  ?  And  if 
it  were  not  for  learned  men  now,  how  could  we  tell 
whether  these  scriptures  are  correctly  translated  from 
the  Hebrew  and  Greek,  into  English,  or  not  ?  Or  how 
could  we  tell  how  many  and  how  great  errors  may  have 
already  crept  into  our  translation,  if  we  could  not  run 
back  to  the  original,  and  there  examine  for  ourselves  ? 
And  who  would  there  be  to  translate  the  word  of  life 
into  the  various  languages  of  the  different  tribes  and 
nations  on  earth,  who,  as  yet,  have  not  this  book 
in  their  own  languages  ?  This  must  be  done.  And 
glory  to  God,  it  is  rapidly  doing.  God  is  now, 
by  and  through  the  instrumentality  of  learned  men, 
giving  his  blessed  word  to  various  tribes  and  nations, 
who,  a  little  while  back,  did  not  so  much  as  know 
there  was  such  a  book!  But  now,  they  can  read  it  in 
their  own  language — they  do  read  it,  and  praise  God 
for  the  gift. 

The  owl  grumbled  at  the  rising  sun,  because  the 
weaker  powers  of  his  eyes  were  thereby  eclipsed  ;  and 
is  it  possible  that  men,  who  know  but  little  more  about 
learning  and  its  benefits,  than  the  owl  did  about  the 
benefits  of  the  sun,  will  complain  of  those  bright  rays 
of  the  Sun  of  Righteousness,  which  God  is  causing  to 
shine  forth,  through  the  instrumentality  of  learning 
and  learned  men,  merely  because  their  humbler  attaiiv- 
ments  are  thereby  eclipsed  ?  I  would  fain  hope  better 
things.  Once  more  :  Did  you  ever  know  a  religious 
man  rail  out  against,  and  vilify  religion  and  religious 
men  ?  O,  no.  Why  ?  Because  he  knew  the  value  and 
utility  of  both,  too  well.  And  just  so  it  is  with  learning 
and  learned  men.  Those  only  who  know  nothing  about 
the  value  of  either,  rail  out  against  both.  What 
right  has  a  blind  man,  to  set  himself  up  as  a  judge  of 
colors  r  None.  And  what  right  has  a  man,  who  has 
never  had  the  advantage  of  an  education,  to  set  him- 
self up  as  a  judge  of  the  utility  of  learning  or  learned 
men  ?  Again — Suppose  there  is  a  man  who  cannot 

135 


A  PLAIN  DIALOGUE.  [j22 

walk — he  either  has  no  feet,  or  is  deprived  of  the  use  of 
them.  What  would  be  your  surprise,  to  hear  this  man, 
instead  of  using  those  means  whereby  he  might  be 
brought  to  walk,  or  praising  God  that  there  were 
others  who  could  walk,  and  thereby  help  him, — I  say, 
what  would  be  your  surprise,  if,  instead  of  this,  you 
should  hear  him  continually  crying  out  against  walking, 
and  finding  fault  with  those  who  can  walk  ?  and  that 
too,  when  this  man  must  know,  that  those  persons  who 
can  walk,  are  the  instruments,  in  the  hands  of  God,  of 
communicating  to  his  necessities,  and  that  whenever 
he  wants  anything  done,  he  is  obliged  to  call  upon  those 
who  can  walk.  You  are  ready  to  say,  this  would 
be  the  strangest  man,  and  the  strangest  conduct  you 
ever  knew.  Very  well,  I  leave  you  to  make  the  appli- 
cation. 

Observe!  Those  who  are  opposed  to  learning,  in- 
formation, and  mental  improvement,  though  I  do  not 
suppose  they  know  it,  are  in  fact  opposed  to,  and  fight- 
ing against  the  best  interests  of  their  country,  and  strik- 
ing, as  before  said,  at  the  root  of  all  our  liberties,  both 
civil  and  religious.  Because,  you  will  take  notice,  oui 
form  of  government  is  republican,  or  democratical,  and 
surely  you  know  that  in  all  republics,  or  democracies, 
the  strength  is  in  the  people ;  hence  you  must  see,  that 
the  strength  of  the  government  mustbe  in  precise  pro- 
portion to  the  strength  of  the  people,  and  this  strength 
will  be  in  precise  proportion  to  the  degree  of  informa- 
tion or  mental  endowment  possessed  by  every  individual 
citizen  in  the  government. — In  a  word,  in  our  form 
of  government,  the  people  govern.  How  necessary  then, 
that  each  man  who  has  a  right  to  a  vote,  be  possessed 
of  that  information  and  mental  acquirement  which 
would  be  necessary  in  a  state  legislator,  a  congress- 
man, a  governor,  a  president;  for  in  reality,  the  people 
are  the  legislators,  the  congressmen, and  the  president; 
only  it  is  in  the  person  of  those  whom  they  have  chosen. 
For  all  civil  officers,  from  the  constable  to  the  presi- 
dent, are  only  the  creatures  of  the  people.  I  hope, 
my  brother,  you  will  take  this  subject  into  serious  con- 
sideration. I  feel  much  concerned  in  this  business. 
The  Baptists  have  always  been  considered  the  greate&t 
135 


23]  A  PLAIN  DIALOGUE. 

friends  to  their  country,  and  to  republicanism.- — This 
is  the  spirit  of  their  form  of  church  government,  and 
this  they  adopted  because  they  conceived  it  to  be  the 
spirit  breathed  forth  by  the  word  of  God.  Oh!  let  it 
not  be  said,  that  Baptists  have  become  the  enemies  ot 
their  country,  by  trying  to  stifle  learning  and  mental 
improvement,  which  are  two  of  the  strong  pillars  on 
which  republicanism  stands. 

B.  But  if  God  wants  a  learned  man,  can  he  not  call 
him  ? 

A.  True,  my  brother,  and  if  God  chooses,  he  can 
make  one  acre  of  your  land,  (and  that  without  your 
clearing  it,  planting  or  ploughing  it,)  yield  one  or  ten 
thousand  bushels  of  corn.  What  is  the  reason,  my 
brother,  that  you  are  always  advocating  those  measures 
which  require  nothing  on  your  part  but  laziness? 

B.  Have  not  some  unlearned  ministers  been  great- 
ly blessed  in  their  ministerial  labors,  and  very  useful 
men  ? 

A.  Yes,  and  we  thank  God  for  it.  But  these  men 
were  possessed  of  clear  heads,  strong  minds,  and 
sound  hearts.  They  were  not  opposed  to  education, 
but  encouraged  it  in  others,  and  lamented  the  want  of 
it  in  themselves.  But,  I  ask,  does  the  fact  of  those 
men  being  useful,  prove  anything  against  the  utility 
of  education  ?  Surely  not.  It  only  proves  they  would 
have  been  more  useful  with  the  advantage  of  an  edu- 
cation! 

B.  Well,  but  are  not  some  ministers  who  have 
not  had  the  advantage  of  an  education,  as  great 
preachers  and  useful  men,  and  even  more  so,  than 
some  who  have  had  this  advantage. 

A.  I  am  perfectly  free  to  acknowledge  all  this.  But 
I  still  maintain  my  position,  and  contend  that  this,  all 
this,  does  not  go  to  prove  anything  against  the  utility 
of  education  in  others,  nor  does  it  prove  that  those  very 
men  would  not  have  been  greater  preachers  and  more 
useful  men  with  the  advantage  of  an  education.  Sup- 
pose you  have  one  of  your  hands  tied  behind  your  back, 
and  I  have  the  free  use  of  both  of  mine,  but  still,  not- 
withstanding this  great  disadvantage  on  your  part, 
you  are  able  to  lift  a  greater  weight  and  do  more 
135 


A  PLAIN  DIALOGUE.  \j24 

work  with  your  one  hand,  than  I  can  with  both  of  mine — 
I  a&kj  does  this  prove  that  two  hands  are  not  better  than 
one?  Or  does  it  prove  that  you  could  not  do  still 
better,  if  you  had  the  use  of  the  other  hand  ?  Or  does 
it  prove  that  I  could  do  just  as  well  with  one  hand  as 
both  ?  Surely  it  proves  nothing  of  all  this.  I  leave 
you  to  make  the  application. 

B.  Well,  my  brother,  you  cut  me  off  at  such  a  rate 
in  all  my  arguments,  that  I  would  give  up  and  call  for 
quarters,  if  it  was  not  for  one  thing,  and  that  is,  as  you 
must  surely  agree,  that  the  disciples  of  our  Saviour 
were  ignorant  and  unlearned  men  ? 

A.  I  know  this  is  a  generally  received  opinion,  even 
by  many  who  are  in  favor  of  a  well  informed  minis- 
try ;  but  I  can  by  no  means  subscribe  to  the  idea.  And 
I  think  a  few  minutes'  reflection  will  convince  you,  and 
them  too,  that  you  are  all  under  a  very  great  mistake. 
We  have  ample  proof  at  hand  that  those  men  were 
neither  ignerant  nor  unlearned,  according  to  the  ideas 
associated  with  these  words  ;  or  according  to  their 
modern  signification.  Remember,  it  was  Peter  and 
John  who  were  called  ignorant  and  unlearned  ;  (see 
Acts  iv.  13  ',)  now  we  have  the  writings  of  both  those 
men  in  Greek.  Compare  their  writings  with  those 
of  the  best  Greek  scholars  and  classic  authors,  such 
as  Xenophon,  Homer,  and  others,  and  you  will  find 
their  style,  language,  Sec.  are  pure  and  correct.  This, 
then,  ought  to  settle  the  point.  Because,  if  you  can 
write  as  correctly,  in  all  respects,  as  an  acknowledg- 
edly  good  scholar,  this  surely  ought  to  prove,  to  the 
satisfaction  of  all,  your  good  scholarship.  But  do 
observe,  my  brother,  Peter  and  John  labored  under  a 
vast  disadvantage,  viz  :  They  were  not  Grecians,  nop 
was  the  Greek  their  mother  language  ;  hence,  we  see, 
they  were  capable  of  writing,  and  that  correctly  too, 
in  a  language  that  was  not  their  own.  Surely  this  is 
more  than  sufficient  to  prove  my  point.  Your  mother 
language  is  English,  but  suppose  you  can  take  your 
pen  and  throw  together  the  most  excellent  ideas  in 
the  Greek  language,  in  a  style  as  pure,  as  chaste,  and 
as  grammatical  as  the  very  best  Greek  scholar,  do 
you  think  you  ought  to  be  called  ignorant  and  un» 
135 


25]  A  TLAIN  DIALOGUE 

learned?  Surely  not.  Well,  such  was  the  case  with 
Peter  and  John,  and  all  the  others  so  far  as  is  known 
to  us.  Matthew  was  called  from  the  receipt  of  cus- 
tom ;  this  office  he  was  unfit  for,  unless  he  was  a  good 
scholar,  and  capable  of  writing  and  transacting  busi- 
ness in  various  languages,  as  must  be  evident  to  you 
ar»d  any  one  else.  But  again — The  disciples  were 
three  years  in  the  best  theological  school  and  under 
the  best  teacher  that  ever  was  on  earth,  previous  to 
their  going  fully  into  the  work  of  the  ministry.  And, 
in  addition  to  all  this,  God,  by  a  miracle,  enabled 
them,  on  the  day  of  Pentecost,  to  preach  the  gospel  in 
thirteen  different  languages.  (See  Acts  ii.  7 — 13.) 
Now  I  wish  to  be  clearly  understood  ;  I  do  no-t  deny 
but  that  these  men  might  have  been  styled  ignorant 
and  unlearned  in  a  comparative  sense,  that  is,  when 
compared  with  Paul,  Gamaliel,  Sec,  but  they  were 
by  no  means  ignorant  and  unlearned  according  to  the 
ideas  we  attach  to,  or  associate  with  those  terms. 

B.  But  is  it  not  said,  God  hath  chosen  the  weak 
things  of  this  world  to  confound  the  things  which  are 
mighty  ? 

A.  Yes  ;  but  if  you  will  examine  this  chapter,  you 
will  find  that  Paul  includes  himself  throughout,  as  a 
part  of  those  weak  things  \  and,  therefore,  it  cannot 
answer  your  purpose,  as  to  an  uninformed  ministry ; 
for  Paul  was  learned  in  all  the  languages,  science,  and 
wisdom  of  his  day  and  time.  The  fact  is,  Paul  is  here 
speaking  in  a  kind  of  satirical  manner,  in  accordance 
with  the  prejudiced  ideas  of  the  Jews  and  Greeks. — 
Hence  you  find  in  this  same  chapter,  Paul,  m  this 
kind  of  satirical  sense,  calls  the  preaching  of  the 
gospel,  and  a  crucified  Saviour,  foolishness  and  a 
stumbling  block.  "For  the  Jews  require  a  sign,  and 
the  Greeks  seek  after  wisdom  ;  but  we  preach  Christ 
crucified,  unto  the  Jews  a  stumbling  block,  and  unto 
the  Greeks  foolishness."  (See  1  Cor.  i.  22,  23.) 
The  fact  is,  the  whole  plan  of  salvation  by  a  crucified 
Jesus,  was  considered  nothing  but  a  parcel  of  non- 
sense, foolishness,  and  weakness  by  the  unbelieving 
Jews  and  Greeks  :  though  it  was,  indeed,  the  wisdom 
135 


A  PLAIN  DIALOGUE.  [^6 

and  power  of  God  unto  salvation,  to  all  that  believed, 
to  the  Jew  first,  and  also  to  the  Greek. 

B.  Well,  brother  A,  I  acknowledge  I  have  differ- 
ent views  of  this  part  of  the  subject,  from  what  I  ever 
had  before,  and  am  heartily  willing  to  give  it  up.  You 
have  brought  some,  yea  many  things  to  my  mind, 
which  I  hope  I  shall  never  forget.  I  will  take  the 
whole  of  what  you  have  said  into  deep  consideration, 
and  look  to  God  for  the  aid  and  direction  of  his  holy 
Spirit. 

A.  May  the  Lord  grant  you  the  aid  necessary  to 
the  forming  of  just  ideas,  is  my  most  sincere  prayer. 

B.  But  there  is  one  thing  that  appears  to  be  wrong 
on  the  part  of  you  missionary  brethren  concerning  us, 
and  that  is,  you  appear  to  have  taken  up  the  idea  that 
we  are  opposed  to  the  spread  of  the  gospel.  God 
forbid  that  this  should  be  the  case. 

A,  I  too,  my  brother,  can  heartily  say,  God  forbid  ! 
But  suffer  me  to  ask — suppose  you  were  opposed  to 
it  in  every  shape  and  sense,  and  did  not  pretend  to 
deny  it,  how  else  could  you  act,  than  as  you  do  r 
What  else  could  you  do  than  speak  against  it  publicly 
and  privately,  and  preach  against  it  from  the  pulpit, 
and  do  all  you  could  to  enlist  the  prejudices  of  the 
religious  public  against  it  !  What  else,  I  ask,  could 
you  do  ? 

B.  O,  but  we  do  not  pray  against  it. 

A.  True.  And  is  not  this  full  proof  that  you  are 
conscious  you  are  wrong  ?  For  if  your  cause  is  good, 
why  not  go  to  God  with  it  ?  If  you  are  right  in  oppos- 
ing those  means,  which  are,  in  their  nature,  calculated 
to  .spread  the  gospel  and  a  knowledge  of  religious 
truth,  it  certainly  would  be  right  to  pray  to  God  to  stop 
it,  and  to  bless  the  feeble  exertions  which  you  are  mak- 
ing against  its  spread.  Yea,  I  do  insist,  my  brother, 
the  very  first  step  towards  consistency  on  the  pari 
of  those  ministers  who  are  opposed  to  the  missionary 
cause,  is  to  quit  preaching  themselves,  because  every 
gospel  sermon  is  a  missionary  effort.  The  next  step 
towards  consistency,  would  be  to  quit  praying  for  the 
spread  of  the  gospel,  for  every  sincere  prayer  is  an  ef- 
fort in  the  missionary  cause.  And  the  third  and  last 
135 


27]  A   PLAIN   DIALOGUE. 

step  to  be  completely  consistent,  would  be  to  pray 
against  it ;  for  our  preaching  and  praying  surely 
ought  always  to  correspond. 

B.    This,  my  brother,  would  be  dreadful! — awful!! 

A.  It  would,  indeed:  nor  would  I  by  any  means  advise 
you  to  do  so.  But  still  I  say,  to  be  consistent  with 
yourselves,  you  ought  to  do  it.  But,  my  brother,  I  do 
not  think  this  would  be  any  worse  than  being  opposed 
to  Bible  Societies  :  for  I  think  this  is,  in  effect,  rising 
up  in  open  and  positive  opposition  to  the  word  of 
God!  and  I  think  if  you  were  to  reflect  seriously  upon 
it,  you  would  see  with  me.  Because,  when  you  pro- 
test against  any  society,  it  is  not  the  mere  circumstance 
of  their  meeting  together  which  you  oppose  ;  no,  but  it 
is  the  business  in  which  this  society  is  engaged.  Well, 
in  what  are  Bible  Societies  engaged.  Why,  in  sending 
the  Bible  into  different,  distant,  and  destitute  parts  of 
the  world — they  are  engaged  in  putting  the  word  of 
eternal  life  into  the  houses  and  hands  of  poor  dying  sin- 
ners. But  you  protest  against  this.  Now  the  ques- 
tion is — How  can  you  oppose  this,  unless  you  are  op- 
posed to  the  Bible,  and  think  it  an  improper  book  to 
send  abroad  ? — an  improper  book  for  sinners  to  read! 
Alas!  my  brother,  for  the  Lord's  sake — for  your  own 
soul's  sake — for  the  soul's  sake  of  lost  and  perishing 
sinners,  reflect,  O!  reflect  what  you  are  about! 

B.  Truly  this  looks  bad  enough! 

Ji.  It  surely  does,  but  it  looks  no  worse  than  it 
really  is.  It  is  not  a  whit  worse  than  denying  to  peo- 
ple the  liberty  of  conscience! 

B.  O,  brother,  I  hope  you  do  not  accuse  us  of  that 
too  ? 

Ji.  I  do  not  know  how  you  can  get  over  it!  For  in- 
stance, I  feel  for  my  fellow  dying  man,  and  desire  to  be 
instrumental  in  doing  something  for  his  spiritual  good. 
I  therefore  think  it  my  duty  to  give  a  part  of  what  the 
Lord  has  given  me,  towards  sending  the  gospel  where 
the  people  are  dying  for  lack  of  knowledge  ;  and  this 
I  do  positively  believe,  before  God  and  my  own  con- 
science, to  be  my  bounden  duty.  But  you  say  I  shall 
not — if  I  do  you  will  turn  me  out  of  the  church.  Thus 
you  go  as  far  as  your  power  extends  in  depriving  me 
135 


A  TLAIN  DIALOGUE.  [28 

of  the  liberty  of  conscience.  And  what  is  this  mighty 
crime  for  which  I  must  be  banished  from  the  church 
and  the  house  of  God  ?  The  great  crime — Oh!  can  my 
tongue  utter  it  ? — the  great  crime  is,  that  I  desire  to 
see  sinners  saved  from  eternal  death!  My  crime,  my 
deep,  and  black,  and  dismal  crime  is,  that  I  gave  some- 
thing towards  the  spread  of  the  gospel!  My  only  and 
unpardonable  crime  is,  that  I  threw  one  mite  into  the 
treasury  of  the  Lord !  For  this  I  must  be  expelled  from 
church  privileges,  though  my  conscience,  and  the  word 
of  God,  and  the  spirit  of  the  gospel,  all  told  me,  and 
yet  tell  me,  it  was  right — it  was  my  duty  :  while  others 
can  spend  their  scores  of  dollars  for  rum  and  whiskey 
to  the  injury  of  their  own  health,  the  detriment  of  their 
family,  and  the  great  annoyance  of  both  civil  and  re- 
ligious society,  and  yet  maintain  their  place  and  stand- 
ing in  the  church!  Now, my  brother,  wherein  does  all 
this  differ  from  the  most  settled  spirit  of  persecution 
and  Popery  ? 

B.    I  hope  and  trust  you  are  not  going  to  palm  perse- 
cution and  Popery  upon  us! 

A.  No.  /  am  not  going  to  do  it ;  and  would  pray 
God  that  you  might  be  kept  from  both.  But  for  the 
life  of  me,  I  cannot  tell  what  else  to  make  of  your  con- 
duct. You  know  as  well  as  I  do,  that  it  is  the  spirit 
of  Popery  to  keep  the  people  in  a  state  of  as  great  ig- 
norance as  possible — to  keep  the  Bible  out  of  the  hands 
of  the  people — to  deprive  the  people  of  the  liberty  of 
conscience  in  matters  of  religion — to  keep  all  the 
means  of  religious  knowledge  from  the  people.  The 
Pope  is  issuing  his  prohibitory  edicts  against  mis- 
sionary enterprize — against  Missionary,  Bible,  and  Re- 
ligious Tract  Societies,  &c.  And  why  all  this  ?  Because 
the  Pope,  and  all  the  papal  authorities,  see  and  know, 
that  if  these  things  become  common,  the  reign  of  Popish 
darkness  will  come  to  an  end.  And  now,  my  brother, 
reflect,  when  I  ask  you,  what  are  our  anti-mission- 
ary brethren  doing,  different  from  the  Pope  and  Popish 
authorities  ?  Are  they  not  issuing  their  decrees  and 
edicts  against  all  Missionary,  Bible,  and  Tract  Socie- 
ties? Are  they  not,  in  effect,  (as  we  have  already  shown) 
denying  the  liberty  of  conscience,  so  far  as  their  power 
135 


19]  A  PLAIN  DIALOGUE. 

extends  ?  Are  they  not  doing  all  in  their  power  to  stop 
the  progress  of  religious  knowledge  ?  Does  not  all  this 
breathe  the  very  life  and  spirit  of  Popery?  If  there  is 
any  difference,  my  brother,  I  acknowledge  I  am  so  stu- 
pid I  cannot  see  it.  And  if  you,  or  any  one  else,  will 
point  out  to  me  the  difference,  I  will  thank  you  for  the 
information.  The  fact  is,  if  you  will  compare  the  dif- 
ferent publications,  put  forth  by  the  Pope  himself  and 
the  different  papal  authorities,  against  Missionary, 
Bible,  and  Tract  Societies,  with  those  put  forth  by  the 
anti-missionary  brethren  against  the  same  societies,  you 
will  find  they  are  so  exactly  alike,  in  all  respects,  as  to 
induce  the  belief  that  one  must  have  been  borrowed, 
or  copied  from  the  other!!  This  circumstance  ought, 
surely,  to  be  enough  to  open  the  eyes  of  our  opposing 
brethren. 

B.  I  do  acknowledge,  that  there  is  something 
very  much  alike  in  tneir  conduct  and  ours  ;  but  then  we 
have  not  got  to  burning  the  Bible  yet ;  and  you  know  the 
Popish  authorities  have  done  this  in  many  instances. 

A.  True,  my  brother,  you  have  not  got  to  this  ex- 
tent yet.  But  do  you  not  bid  fair  for  it!  And,  further, 
would  it  not  be  perfectly  consistent  with  the  rest  of 
your  conduct  to  do  so.  For  it  really  appears  to  me 
if  it  is  wrong  for  Bible  Societies  to  send  the  Bible 
abroad  into  the  world,  it  would  be  right  for  you  to  burn 
it!  Understand  me,  my  brother.  I  say,  it  appears  to 
me,  that  if  it  be  wrong  for  us  to  publish  the  Bible,  it 
is,  of  course,  right  for  you  to  burn  it!! 

B.  Ah!  my  brother,  this  alarms  me!! 

A.  Well  it  may, — it  ought. 

B.  There  is  one  thing,  however,  that  comforts  me  a 
little,  and  that  is — If  this  missionary  business  is  of  the 
Lord,  he  will  bless  it,  and  carry  it  on.  And,  further,  if 
it  is  not,  it  will  come  to  nothing. 

A.  This  is  true.  And  if  you  are  willing  to  let  this 
be  the  criterion  whereby  to  determine  whether  it  is 
of  the  Lord  or  not,  then  you  must  give  up  the  point. 
For,  thanks  be  to  Almighty  God,  he  has  already  bless- 
ed it ;  and  is  now  blessing  and  carrying  it  on  in  the 
most  wonderful  manner.  This,  I  know,  you  may  be 
disposed  to  question.    But  surely,  my  brother,  we  can- 

135 


A  PLAIN  DIALOGUE.  [SO 

not  deny  the  combined  testimony  of  hundreds  of  the 
most  pious  and  eminent  ministers  of  the  gospel,  be- 
longing to  the  Methodist,  Episcopalian,  Congregation- 
al, Presbyterian,  and  Baptist  denominations.  All  these, 
with  thousands  of  private  characters,  declare  to  us,  the 
glorious  effects  produced,  by  and  through  the  agency 
of  missionary  exertions,  at  home  and  abroad,  of  which 
they  have  been  eye  and  ear  witnesses.  Enlightened 
travellers  and  officers  of  government,  who  have  visited 
many  of  our  missionary  stations,  declare  the  same 
things.  We  see  letters  from  all  parts,  written  by  men 
of  piety  and  integrity,  giving  circumstantial  accounts 
of  these  important  facts.  And  there  are  not  a  few  in 
our  own  churches  in  this  state,  whose  names  we  could 
mention,  who  own  these  missionary  labors  as  the 
means,  in  the  hand  of  God,  of  their  conversion.  I  know 
of  several  myself,  who  acknowledge  religious  tracts 
as  the  means  of  bringing  them  to  a  knowledge  of  the 
truth.  And  shall  we — can  we  say,  all  these  have  become 
common  liars  ?  Surely  not. 

B.  But  will  not  God's  purposes  stand.  And  after 
all  your  missionary  labors,  will  there  be  one  soul 
saved,  more  than  what  God  saw  from  all  eternity 
would  be  saved  ? 

A.  To  be  sure  God's  purposes  will  stand,  and  I 
am  rejoiced  in  the  fact.  But  then,  what  of  all  this  ? 
Now,  I  would  not  think  this  old,  worn  out,  Antinomi- 
an,  and  infidel  excuse  for  laziness  and  wickedness,  wor- 
thy of  any  notice,  were  it  not  that  I  know  it  is  destroy- 
ing the  usefulness  of  many,  and  encouraging  thousands 
to  go  on  in  a  course  of  sin.  I  mean  that  the  false  con- 
clusions, drawn  from  these  premises,  are  doing  this 
injury.  I  would,  therefore,  say,  (as  I  have  said  before) 
that  whatever  may  be  said  on  this  subject,  will  hold 
just  as  true  when  applied  to  our  preaching  and  pray- 
ing, at  home,  in  our  own  congregations  and  families, 
as  when  applied  to  our  missionary  labors  abroad  ;  and, 
also,  when  applied  to  things  of  a  temporal  nature,  just 
as  much  as  when  applied  to  things  of  a  spiritual  na- 
ture. It  is  just  as  true,  that  God's  purposes  will  stand 
with  regard  to  our  crops,  and  after  all  our  toiling  and 
sweating  there  will  not  be  one  grain  of  corn  more  made 
135 


3lJ  A  PLAIN   DIALOGUE. 

than  what  God  already  knew  would  be  made.  What 
then  ?  Are  we  on  this  account  to  lie  down  and  sleep  ? 
Are  God's  purposes  and  foreknowledge  against,  or  op- 
posed to  man's  agency  ?  If  you  will  read  Acts 
xviii.  9,  10,  you  will  find  that  God  himself  teaches  a 
very  different  doctrine,  and  assigns  as  a  reason  why 
Paul  must  speak  and  not  hold  his  peace  while  at  Corinth, 
that  he  had  much  people  in  that  city.  Now  if  Paul  had 
been  an  Antinomian,  might  he  not  have  said,  "  Well, 
Lord,  if  thou  hast  these  people,  why  then  need  I  preach 
to  turn  them  unto  thee  ?"  Also,  see  Paul's  account  of 
the  shipwreck.  Though  he  had  been  assured  by  a 
messenger  from  heaven  that  they  should  all  get  safe  to 
land,  yet  when  he  saw  the  shipmen,  or  sailors,  about 
to  escape,  he  tells  the  centurion — "  Except  these  abide 
in  the  ship  ye  cannot  be  saved."  My  dear  brother,  I 
do  verily  believe  that  this  old  Antinomian  sentiment 
causes  thousands  of  Baptists  to  live  in  the  neglect  of 
duty  ;  and  no  doubt  keeps  vast  numbers  of  them  from 
engaging  in  the  missionary  cause. 

B.    But  are  we  not  saved  by  grace  ? 

Ji.  O,  yes.  And  I  am  so  willing  to  subscribe  to  this 
doctrine,  that  I  say  it  is  by  grace,  (that  is,  unmerited 
favor)  that  I  have  a  morsel  of  bread  to  eat.  And 
now,  brother  B,  as  it  is  growing  late,  and  is  time  for 
us  to  draw  to  a  close,  let  me  ask  you  a  question  or  two 
before  we  part. 

1.  Would  it  not  be  well  for  you  to  stop  your  opposi- 
tion, lest  you  be  found  fighting  against  God  ? 

2.  Will  it  not  be  a  poor  death-bed  consolation  to 
think  you  never  gave  one  cent  to  the  spread  of  the  gos- 
pel ;  but,  on  the  contrary,  always  opposed  those 
who  did  ? 

3.  Why  do  you  not  throw  away  all  the  hymn  books 
now  in  use,  for  they  were  all  put  out  by  missionary 
men,  and  abound  with  missionary  hymns,  such  as 
this,  viz  : 

"  Go,  Missionary  and  proclaim 
The  kind  Redeemer  you  have  found ; 
Publish  his  ever-precious  name, 
To  all  the  wond'ring  nations  round."  &c. 
135 


A  PLAIN  DIALOGUE.  [32 

4.  Now  how  would  you  anti-missionary  brethren 
have  this  hymn  ?  Would  you  have  it  to  read  thus  ?  viz  : 

"  Stop,  Missionary,  don't  proclaim 
The  kind  Redeemer  you  have  found 
Publish  not  his  glorious  name, 
To  all  ihe  wond'ring  nations  round."  &c. 

5.  How  do  you  think  this  would  sound,  bursting1 
forth  from  the  hearts  and  mouths  of  a  congregation  of 
Christians  ?  It  would  certainly  sound  oddly  enough  ; 
but  to  be  consistent  with  yourselves  you  ought  to  have 
your  anti-missionary  hymns  and  prayers,  as  well  as 
your  anti-missionary  sermons. 

6.  Do  you  think  that  those  brethren  can  be  actuated 
by  a  good  spirit,  who  are  always  urging  a  separation 
among  the  Baptists — always  urging  a  non-fellowship  ? 

7.  For  the  Lord's  sake,  and  for  the  peace  of  the 
churches,  ought  we  not  all  to  be  willing  to  live  and  let 
live  ? 

B.  Yes,  we  ought,  my  dear  brother;  here  we  agree 
exactly. 

A.  And  I  hope  we  shall  always  agree  in  this  par- 
ticular ;  for  it  has  always  been  a  great  grief  to  me  to 
hear  any  one  urging  a  non-fellowship,  and  a  separation 
on  account  of  things  which  ought  not  to  disturb  our 
fellowship.  If  I  think  it  is  my  duty  to  give,  let  me  en- 
joy the  liberty  of  my  conscience  ;  and  if  you  do  not 
think  it  your  duty  to  give,  I  am  willing  to  let  you  en- 
joy the  liberty  of  your  conscience. 

B.  I  hope  so  too.  Farewell — may  the  Lord  bless 
you. 

A.  Farewell,  my  brother — the  Lord  bless  you  too, 
and  teach  us  all  our  duty,  is  my  prayer. 


i\ 


r  Amen. 


135 


' 


THE  SUBSTANCE 

OF 

MRS.  WADE'S  ADDRESSES. 


It  is  perhaps  known  to  most  of  you,  my  sisters,  that 
the  last  ten  years  of  my  life  have  been  spent  among  the 
benighted  and  degraded  heathen.  During  this  period,  I 
have  been  in  several  different  countries,  and  had  an  oppor- 
tunity of  becoming  acquainted  with  the  customs  and  modes 
of  worship  in  each.  Before  I  had  witnessed  the  super- 
stitions, the  cruelties,  and  the  debased  habits  of  a  heathen 
people,  I  could  not  fully  credit  the  accounts  I  read  from 
those  who  had ;  I  thought  they  must  be  exaggerated,  01 
could  not  apply  generally  to  whole  communities.  But  on 
heathen  ground  I  have  been  led  to  exclaim,  "  The  half  was 
not  told  me."  What  I  now  relate  will  be  facts  which 
have  come  under  my  own  observation — what  I  have  seen 
and  heard. 

You  have  all  doubtless  heard  of  the  cruelties  and  abom- 
inations connected  with  the  idolatrous  worship  of  Hin- 
dostan,  and  the  wretched,  degraded  condition  of  its  in- 
habitants. As  I  spent  two  or  three  years  among  the 
Hindoos,  I  unavoidably  saw  more  of  this  than  can  be  de- 
scribed. The  car  of  their  idol,  Juggernaut,  a  huge  struc- 
ture rolled  on  ponderous  wheels,  crushes  beneath  its  weight 
numbers  of  victims  who  prostrate  themselves  before  it, 
that  they  may  thus  be  sacrificed  to  the  god.  Immense 
numbers  perform  long  pilgrimages  of  many  hundred  miles, 
to  pay  him  honor,  sometimes  measuring  the  distance  by 
continually  prostrating  themselves  at  length  on  the  ground. 
Multitudes  inflict  upon  themselves  the  most  excruciating 
tortures  to  propitiate  theii  gods — such  as  having  a  large 
iron  hook  fastened  in  their  back,  from  which  they  hang 
suspended,  and  swing,  &c.  Infants  are  frequently  cast 
into  the  river  Ganges,  which  they  consider  sacred,  as  an 
offering,  and  many  are  destroyed  in  other  ways.  I  have 
not  myself  attended  the  burning  of  a  widow  on  the  funeral 
140 


MRS.  WADE  S  ADDRESSES.  [4 

pile  of  her  husband,  for  I  could  not  endure  the  spectacle. 
But  such  occurrences  have  repeatedly  taken  place  very 
near  us.  The  sick  and  the  aged  are  carried  out  by  their 
relatives,  and  left  in  the  open  air  on  the  bank  of  the  Gan- 
ges to  perish  without  care  or  kindness  ;  and  jackals  and 
vultures  often  begin  to  prey  upon  them  while  they  are 
alive.  The  remains  of  a  dead  mother  may  sometimes  be 
seen  exposed  on  the  road  to  Juggernaut,  while  a  living 
infant  is  lying  by  her  side,  and  no  passer-by  takes  pity 
upon  it.  Every  kind  of  vice  is  practised  in  this  country 
without  shame.  Lying,  theft,  and  robbery  are  not  consid- 
ered disgraceful.  The  most  indecent  and  licentious  prac- 
tices are  taught  in  their  religious  books,  as  part  of  the 
worship  of  their  gods  ;  and  are  shamelessly  committed  in 
the  sacred  temples.  It  is  not  surprising  then,  that  the 
same  abominations  universally  abound  among  all  classes. 
The  abject,  miserable  condition  of  females  in  heathen 
countries  can  scarcely  be  conceived  of  in  Christianized 
communities.  From  her  childhood,  the  Hindoo  female, 
with  the  exception  of  the  lower  classes,  is  entirely  con- 
fined, being  never  permitted  to  go  abroad,  unless  indeed 
through  the  displeasure  of  her  male  relatives  she  is  thrust 
out  from  her  home,  or  otherwise  deprived  of  resources, 
and  compelled  to  seek  her  own  subsistence.  If  she  even 
venture  to  peep  out  from  her  miserable  habitation,  she  in- 
curs the  anger  of  her  jealous  husband,  or  rather  tyrannical 
lord,  and  perhaps  receives  a  cruel  beating.  Through  life 
she  is  his  degraded  slave,  and  at  his  death  she  is  expected 
to  burn  herself  on  the  funeral  pile  with  his  body.  If  she 
refuse  to  do  this,  infamy  and  abuse  are  her  portion ;  and 
she  generally  prefers  an  honorable  death,  to  an  ignomini- 
ous and  wretched  life.  So  servile  is  her  condition,  that  if 
she  were  to  refuse  to  submit  to  the  will  of  her  lord,  or 
utter  a  complaint,  or  attempt  to  avoid  the  evils  of  her  lot, 
she  would  surely  meet  with  abuse  from  all  her  male  rela- 
tions— father,  husband,  brothers,  sons — all  conspire  to 
hold  her  in  degradation  and  bondage.  So  contemptible 
are  females  in  the  estimation  of  the  other -sex,  and  so  well 
does  the  mother  know  the  mode  of  life  to  which  her 
(laughter  is  introduced,  that  the  birth  of  a  female  infant  is 
considered  by  all  a  misfortune.  By  the  father  and  broth- 
ers it  is  looked  upon  with  detestation ;  by  the  mother,  to 
140 


5*]  mrs.  wade's  addresses. 

say  the  best,  with  commiseration.  If  it  is  not  sacrificed, 
or  in  some  way  put  to  death  by  its  unnatural  parents,  that 
they  may  rid  themselves  of  the  trouble  of  taking  care  of  it, 
which  is  a  very  common  practice  in  regard  to  all  infants — 
the  little  girl  is  through  childhood  a  neglected  being — left 
without  clothing  and  without  cuVure,  and  is  finally  con- 
signed to  the  same  miserable  lot  which  had  been  her 
mother's.  No  wonder  that  mothers  so  untaught,  so  debas- 
ed, should  be  without  natural  affection.  And  they  are 
every  where  found  abusing  their  children  and  exposing 
them  to  all  kinds  of  danger  ana  cruelty. 

This  is  a  very  imperfect  view  of  the  superstitions  and 
cruelties  abounding  in  Hindostan  ;  but  I  have  said  enough 
to  shew  you  that  the  people  there  are  awfully  degraded. 
Let  us  however,  my  sisters,  rejoice  that  there  is  a  bright 
side  to  this  gloomy  picture.  Though  thousands  and  mil- 
lions of  the  poor  deluded  Hindoos  are  still  practising  the 
cruelties  and  living  in  all  the  moral  wretchedness  I  have 
described,  yet  this  is  not  the  case  with  all.  The  blessed 
gospel  which  for  some  years  missionaries  have  preached 
among  them,  is  now  producing  a  cheering  influence  in 
various  directions.  Many  are  praising  God  for  the  happy 
change  it  has  effected  even  in  their  temporal  circumstances 
— the  introduction  of  peace  and  comfort  into  the  domestic 
circle,  &c.  and  especially  for  the  glorious  hopes  and  pros- 
pects it  has  opened  to  them  beyond  the  grave.  In  Cal- 
cutta and  the  neighboring  villages,  in  Monghyr,  Dinapore, 
and  even  in  the  dark  province  of  Orissa,  little  churches 
of  converted  Hindoos  have  been  gathered ;  and  if  Chris- 
tians will  do  their  duty  and  send  an  adequate  supply  of 
missionaries,  Bibles  and  tracts,  I  doubt  not  these  churches 
will  multiply,  and  converts  become  numerous  as  "  the 
drops  of  morning  dew." 

Within  the  last  two  or  three  years  the  Suttee,  or  burn- 
ing of  widows  on  the  funeral  pile  of  their  husbands,  has 
been  abolished  by  the  English  government,  in  all  that 
portion  of  the  country  under  their  jurisdiction.  So  that 
though  there  is  still  a  strong  prejudice  among  the  natives 
in  favor  of  this  cruel  rite,  it  is  hoped  that  it  will  soon 
cease  to  be  practised  among  them. 

But  it  is  in  Barmah  that  the  greater  portion  of  my 
missionary  life  has  been  spent.     That  country  contains  a 

140 


mrs.  wade's  addresses.  j  G 

population  considerably  greater  than  the  whole  of  these 
United  States,  and  is  under  a  government  wholly  despotic. 
Life  and  property  are  held  at  the  will  of  the  ruling  powers. 
The  people  are  subject  to  every  oppression  from  those  in 
authority.  If  a  man  has  property,  he  conceals  it  and  ap- 
pears poor,  lest  some  superior  should  covet  his  posses- 
sions, throw  him  into  prison,  and  seize  all  he  has.  Crimes 
of  every  kind  are  as  prevalent,  and  attended  with  as  little 
disgrace,  as  in  Hindostan.  Indeed,  he  who  can  lie  or 
steal  most  adroitly,  without  detection  by  the  government, 
is  admired  by  his  countrymen.  If  he  is  detected,  some 
penalty  is  inflicted  upon  him,  unless  he  has  money  to  bribe 
the  officers,  in  which  case  he  can  commit  any  crime  with 
impunity.  Hence  the  Burmans  have  no  confidence  in 
each  other  ;  as  there  is  no  integrity  among  them,  so  there 
is  no  trust.  It  is  true  that  in  that  country  immorality  is 
not  inculcated  as  part  of  their  religious  worship ;  on  the 
contrary,  they  have  a  tolerably  correct  system  of  morals 
in  their  sacred  books.  But  there  is  no  healthful  influence 
in  society,  nothing  in  public  opinion,  to  enforce  its  prac- 
tice. Custom  sanctions  licentiousness  of  every  descrip- 
tion ;  the  commission  of  the  worst  vices  does  not  degrade 
one  in  the  estimation  of  others.  Think  what  must  be  the 
condition  of  an  entire  country  more  deeply  sunk  in  ini- 
quity than  the  most  polluted  sections  of  your  large  cities, 
and  where  no  surrounding  restraints  are  imposed  upon 
the  outbreakings  of  sin.  A  form  of  marriage  is  in  use, 
but  there  is  also  a  form  of  separation  ;  so  that  there  are 
continually  occurring  marriages  and  separations.  The 
results  of  such  a  state  of  things  can  only  be  imagined. 
Parents  care  little  for  their  children,  but  often  unmerciful- 
ly beat  and  abandon  them  ;  and  fathers  and  husbands  sell 
wives  and  children  as  slaves,  whenever  they  have  occasion 
to  avail  themselves  of  the  profits  of  such  a  sale.  Mothers, 
too,  will  do  this.  I  have  very  frequently  seen  a  mother 
apparently  fond  of  her  child  and  caressing  it  one  hour, 
and  the  next  beating  it  cruelly,  or  have  known  of  her 
selling  it  into  slavery.  And  this  inhumanity  is  not  con- 
fined to  the  outcasts  of  society,  among  whom  such  con- 
duct might  be  found  even  in  this  country  ;  it  is  common, 
and  not  disreputable.  Infants  are  not  drowned  or  other- 
wise sacrificed,  as  a  religious  rite,  by  the  Burmans,  but 
140 


7 J  MRS.   WADF.'S  ADDRESSES. 

they  are  sometimes  destroyed  by  their  unnatural  parents. 
Females  are  not  confined  within  doors  among  them  as  they 
are  in  Hindosian,  but  they  are  taught  nothing,  are  kept 
without  clothing  in  childhood,  are  treated  with  contempt 
through  life,  and  employed  in  the  most  servile  labors. 
The  miserable  habitations  of  these  degraded  people  ex- 
hibit the  most  forlorn  and  loathsome  appearance.  Domes- 
tic comfort  is  unknown  among  them. 

The  religion  of  the  Burmans  is  absurd  in  the  extreme, 
and  devoid  of  all  motive  to  a  correct  life,  and  all  consola- 
tion in  death.  The  object  of  their  worship  is  Gaudama, 
a  being  who  they  say  appeared  in  our  world  about  two 
thousand  four  hundred  years  ago.  He  had  existed  in 
various  states,  as  man,  beast,  reptile,  demi-god,  &c.  before 
he  arrived  at  the  most  exalted  merit ;  and  now  he  has 
attained  the  highest  good  they  have  any  idea  of — that  is, 
annihilation.  To  cease  to  be,  is  the  summit  of  all  their 
hopes.  They  worship  Gaudama,  only  because  they  con- 
sider him  to  have  attained  superior  merit,  not  because  he 
is  the  creator  or  governor  of  the  world,  which  they  be- 
lieve to  have  come  into  existence  itself.  They  have  no 
idea  of  an  eternal  God,  the  Creator  of  all  things,  but  be- 
lieve that  all  matter  is  self-existent.  They  suppose  that 
ail  mankind  pass  through  what  they  call  "  an  endless 
whirlpool  of  transmigration" — that  is,  that  when  they  die 
out  of  one  state,  they  are  born  into  another ;  he  that  is 
now  a  man  may  next  become  a  beast,  afterward  a  reptile, 
then  a  man  again,  or  a  woman,  &c.  And  so  great  a  mis- 
fortune is  it  to  be  a  female,  that  the  sex  pray  to  become 
men  in  the  next  state.  It  is  often  thought  in  Christian 
countries,  that  the  heathen  have  no  knowledge  of  right  and 
wrong,  and  are  not  therefore  accountable  for  their  actions. 
They  indeed  have  no  knowledge  of  God's  revealed  word 
or  of  a  Saviour,  and  consequently  are  not  guilty  for  not 
**  believing  on  him  of  whom  they  have  not  heard."  But 
they  do  know  the  distinction  between  right  and  wrong  in 
their  dealings  with  each  other,  as  well  as  we  do.  The 
sacred  books  of  the  Burmans  prohibit  lying,  theft,  adulte- 
ry, the  use  of  spirituous  liquors,  &c.  and  this  is  well 
known  by  the  people.  They  believe  in  a  future  exist- 
ence, where  all  the  sin  they  have  committed  will  be  pun- 
ished. They  are  without  expectation  of  forgiveness,  but 
140 


mrs.  wade's  addresses.  [  8 

believe  tint  for  every  sin  they  must  suffer  for  ages.  Yet 
notwithstanding  tliis,  they  go  on  through  life,  adding  ini- 
quity unto  iniquity.  They  say,  that  after  living  in  many 
different  states  and  forms,  and  suffering  ages  of  punish- 
ment for  every  sin,  they  shall  then  enjoy  happiness  in 
proportion  to  the  merit  they  may  have  acquired  in  this 
world;  and  if  they  have  acquired  sufficient  merit,  they 
may  attain,  after  a  long  period,  to  a  divine  state,  and  then 
to  annihilation,  their  highest  hope.  Looking  forward,  as 
they  do,  to  an  existence  in  the  form  of  various  animals, 
and  having  no  hope  of  obtaining  the  forgiveness  of  theii 
sins,  these  people  geneially  are  greatly  distressed  a-t  the 
approach  of  death.  Surely  their  condition  is  dark  and 
pitiable.  Such  as  I  have  described  it,  though  but  very 
faintly  and  partially,  is  the  life,  and  such  the  end  of  the 
Burman.  A  complete  picture  of  his  wretchedness,  super- 
stition, and  degradation,  I  cannot  portray.  It  must  be 
seen  to  be  realized. 

And  now,  my  dear  sisters,  having  told  you  something  of 
the  condition  in  which  we  find  these  poor  creatures,  I  will 
give  you  some  idea  of  what  has  been  effected  through  the 
blessing  of  God  upon  the  labors  of  a  few  missionaries, 
for  their  improvement  in  temporal  circumstances,  and  the 
salvation  of  their  souls.  The  mission  was  commenced 
twenty  years  ago.  About  three  years  of  that  time,  its 
operations  were  entirely  suspended  by  the  war  which  took 
place  between  the  English  and  Burmese.  It  was  imagin- 
ed by  the  natives  that  all  white  foreigners  were  leagued 
with  the  British,  in  opposition  to  themselves  ;  and  con- 
sequently they  all,  including  the  missionaries,  were 
arrested  and  thrown  into  prison  ;  the  greatest  confusion 
prevailed  throughout  the  country,  and  it  was  long  before 
confidence  and  quiet  were  restored.  But  leaving  out  the 
time  in  which  the  work  of  the  mission  was  suspended, 
there  had  not  been  in  the  whole  remainder,  up  to  the  pe- 
riod of  our  leaving  the  country,  the  average  labor  of  two 
missionaries  who  were  preachers,  for  that  vast  multitude 
of  people.  An  additional  number  have  gone  out  within 
two  or  three  years  ;  some  had  arrived  before  we  left. 
Still,  with  so  few  laborers,  the  language  has  been  acquired  ; 
the  gospel  is  continually  preached  to  the  people  ;  several 
tracts  and  small  books  have  been  prepared  and  circulated 
140 


9]  mrs.  WADE  9  addresses. 

among  them  ;  the  New  Testament  translated,  printed,  and 
distributed ;  and  if  brother  Judson's  life  and  health  have 
been  spared,  the  Old  Testament  is  probably  now  translated 
and  ready  for  printing.  Burm&n  boys  are  as  generally 
taught  to  read,  in  their  own  schools,  as  the  boys  in  this 
country  are,  though  girls  are  not  taught.  Consequently, 
we  rarely  find  a  man  who  cannot  read.  The  demand  for 
books  is  urgent  and  increasing.  The  people  are  anxious 
to  read  and  learn  what  this  new  religion  is.  To  supply 
this  whole  reading  nation,  exceeding  the  population  of  the 
United  States,  there  are  attached  to  the  mission  three 
printers,  and  four  printing  presses.  The  present  number 
of  missionaries  is  six.  But  who  will  not  exclaim,  "  What 
are  these  among  so  many  ?"  What  supply  would  six 
preachers,  three  printers,  and  four  printing  presses  be  for 
this  country  ?  As  the  fruit  of  their  labor,  the  missionaries 
have  had  the  happiness  of  seeing  four  hundred  natives 
giving  evidence  of  piety,  and  joining  the  churches  at  the 
different  stations,  besides  upwards  of  a  hundred  English 
soldiers.  Several  have  died  in  the  cheering  hope  of  a 
blissful  immortality.  A  number  are  now  engaged  in 
preaching  the  gospel  to  their  countrymen,  and  are  valuable 
aids  to  the  missionaries.  A  hundred  dollars  a  year  is  an 
ample  sum  for  the  support  of  a  native  preacher,  and  they 
will  live  on  considerably  less  for  the  sake  of  carrying  the 
news  of  a  Saviour  to  their  perishing  brethren.  Some- 
times some  of  the  native  Christians  will  get  the  means  of 
supporting  their  families  a  month  in  advance,  by  their  own 
efforts,  and  will  then  go  out  in  the  neighboring  country, 
distributing  tracts  and  conversing  with  the  people.  Though 
they  are  very  poor,  they  are  anxious  to  make  every  effort 
to  promote  the  spread  of  the  gospel,  and  frequently  sacri- 
fice little  comforts  for  this  object.  Their  food  is  at  best 
simple,  being  generally  rice  and  curry.  But  I  have  known 
these  dear  people  deny  themselves  of  the  latter,  and  live 
occasionally  upon  rice  and  salt,  that  they  might  have  a 
few  cents  to  aid  in  sending  out  tracts  or  preachers,  in 
building  a  zayat,  or  for  some  similar  object ;  and  they  will 
carefully  save  their  half  cents  and  quarter  cents  for  the 
same  purpose.  O,  my  sisters,  they  are  lovely  Chris- 
tians indeed,  so  conscientious,  so  humble,  so  grateful  for 
the  gospel,  to  you  who  have  sent  it  to  them,  and  to  the 
140 


mrs.  wade's  addresses.  [10 

missionaries  who  have  carried  it.  It  would  affect  your 
hearts  to  hear  them  pray  for  you  and  your  children.  1 
commenced  a  weekly  female  prayer-meeting  some  years 
ago  at  Maulmein,  which  all  the  female  members  of  the 
church  regularly  attend.  To  give  all  an  opportunity  of 
being  present,  and  time  for  offering  their  petitions  and 
making  any  communications  that  they  may  wish,  the 
meeting  is  held  through  the  day,  and  several  attend  at  a 
time,  and  then  give  place  to  others.  One  will  take  care 
of  the  children  of  several  others,  that  they  may  attend, 
and  afterward  her  own  are  taken  care  of  by  another  ;  thus 
all  are  found  at  the  meeting  in  the  course  of  the  day,  and 
all  take  part  in  the  exercises.  From  the  time  of  their 
first  joining  the  church,  they  are  always  ready  to  try  to 
pray  in  our  meetings — there  is  no  backwardness,  no  fear. 
And  here,  if  they  have  any  difficulty  or  trial,  they  make  it 
known,  and  ask  for  counsel ;  and  if  any  little  misunder- 
standing or  hard  feeling  has  taken  place  between  any  of 
them,  it  is  talked  over  and  settled,  that  no  disturbances 
may  arise.  As  I  had  told  them  that  many  who  contri- 
buted to  send  them  the  gospel,  had  children  that  were  not 
Christians,  they  agreed  to  pray  for  their  conversion.  My 
dear  sisters,  could  you  hear  these  Burman  sisters,  so  late- 
ly sunk  in  the  utmost  degradation,  praying  for  the  con- 
version of  your  children,  your  hearts  would  be  melted. 
When  I  have  heard  of  the  precious  revivals  of  religion  in 
America,  and  of  the  number  of  youth  that  have  been  gath- 
ered into  the  church  of  Christ,  I  have  thought,  eternity 
alone  would  disclose  what  proportion  of  this  has  been 
accomplished  in  answer  to  these  prayers.  Indeed,  I  have 
enjoyed  sweeter  seasons  at  these  meetings  than  I  ever  did 
in  any  meeting  in  America. — The  native  Christians,  gene- 
rally, males  as  well  as  females,  are  much  in  the  habit  of 
prayer;  it  seems  to  be  their  delight.  Owing  to  their 
manner  of  living,  and  the  slight  structure  of  their  houses, 
they  have  not  convenient  opportunities  for  retirement  in 
the  day  ;  and  it  is  not  uncommon  for  them  to  spend  hours 
of  the  night  in  pouring  out  their  hearts  in  prayer.  On  my 
bed,  I  have  frequently  heard  more  or  less  distinctly,  from 
different  directions,  several  voices  thus  engaged.  They 
are  not  ashamed  to  have  it  known  that  they  pray  ;  and  if 
thev  are  so  circumstanced  as  to  have  no  other  opportunity, 
140 


11]  MRS.   WADE'S  ADDRESSES. 

they  will  kneel  in  one  corner  of  the  room,  with  their  back 
toward  the  persons  in  it,  and  pray  there.  When  any  of 
them  are  going  out  as  preachers, or  to  distribute  tracts,  they 
come  to  the  missionary,  who  gives  such  advice  as  he  con- 
siders necessary,  and  unites  with  them  in  prayer ;  they 
pray  over  the  tracts  for  God's  blessing  upon  their  distri- 
bution, and  then  go  out  two  and  two.  The  preachers  are 
sometimes  absent  for  a  month.  From  some  of  these  ex- 
cursions they  will  return  disheartened — they  have  been 
opposed,  ridiculed,  stoned,  and  have  seen  no  good  results 
from  their  labors.  The  missionary  encourages  them, 
prays  with  them,  tells  them  they  must  not  always  expect 
success,  &c.  and  soon  they  are  desirous  of  going  again, 
when  perhaps  they  will  return  highly  encouraged,  bring- 
ing others  with  them  to  get  books  and  hear  more  about 
the  new  religion.  These  Christians  are  always  endeav- 
oring to  persuade  their  unconverted  friends  to  embrace 
the  gospel.  When  three  or  four  meet,  their  conversation 
is  not  about  their  own  affairs,  or  unprofitable  matters,  but 
the  interests  of  their  souls.  If  a  few  are  laboring  together 
in  an  occupation  which  allows  of  conversation,  those  of 
the  party  who  are  Christians,  are  sure  to  be  urging  upon 
the  others  the  subject  of  religion ;  and  will  perhaps 
bring  a  neighbor  thus  interested,  lo  the  missionary's  house 
at  evening  worship. — Their  Christian  affection  for  each 
other  is  very  conspicuous,  especially  in  the  seasons  of 
communion  at  the  Lord's  table.  They  are  very  careful 
to  receive  that  ordinance  in  the  exercise  of  brotherly  love, 
as  well  as  to  seek  preparation  of  heart  in  every  particular, 
for  its  proper  observance.  They  would  not  think  it  pos- 
sible that  Christians  could  sit  down  together  at  the  Lord's 
supper,  with  unkind  feelings  toward  each  other,  or  any 
misunderstanding  which  would  disturb  their  harmony  as 
brethren.  If  any  little  difference  has  occurred  betweeif 
any  of  their  number,  they  are  sure  to  seek  a  reconciliation 
before  the  communion  season  arrives.  And  they  seem 
during  the  week  previous  to  the  celebration  of  the  ordi- 
nance, to  endeavor  to  get  into  a  suitable  frame  for  it.  It 
is  cheering  to  our  hearts,  and  it  would  be  to  yours,  my 
sisters,  to  see  such  humble,  devoted  Christians  as  these 
dear  converts  are.  I  long  to  return  to  them,  and  to  that 
110 


mrs.  wade's  addresses.  [12 

land  of  darkness  where  there  are  so  many  perishing  for 
the  bread  of  life,  and  so  few  hands  ready  to  bestow  it. 

The  Karens  are  a  very  interesting  people,  inhabiting 
the  interior  of  Burmah,  and  making  the  whole  number  of 
inhabitants  in  that  empire  nearly  twice  as  large  as  in 
this  country.  They  have  no  system  of  religion,  and  do 
not  worship  idols ;  when  first  known  by  the  mission- 
aries had  no  written  language,  and  of  course  could  not 
read  or  write.  A  few  of  them  can  speak  and  read 
the  Burman  language.  They  have  had  a  tradition  that 
white  foreigners  would  sometime  bring  them  the  word 
of  the  Eternal  God ;  and  when  they  heard  of  the 
missionary,  brother  Boardman,  being  at  Tavoy,  they 
sent  a  deputation  to  know  whether  he  had  this  word. 
On  hearing  that  he  had,  a  company  were  soon  sent  to  him 
with  a  book  which  had  somehow  found  its  way  to  them 
about  twelve  years  before,  and  to  which  they  had  from 
that  period  paid  their  worship,  though  they  could  not 
read  it — wishing  to  know  what  it  was.  It  proved  to  be  an 
English  Common  Prayer  Book.  They  were  easily  dis- 
suaded from  worshipping  the  book,  and  gave  it  to  brother 
Boardman ;  and  we  now  have  it  with  us.  (The  book  was 
here  exhibited  by  Mrs.  Wade.)  They  anxiously  desired 
books  which  would  tell  ihem  about  God,  and  begged  the 
teacher,  as  they  call  the  missionaries,  to  go  out  among 
their  people  and  instruct  them.  He  soon  visited  them, 
and  as  the  fruit  of  his  labors,  and  those  of  others, 
about  two  hundred  have  given  evidence  of  becoming 
Christians,  and  been  baptized.  It  is  of  their  appearance 
as  Christians,  that  I  have  spoken  as  well  as  of  the  Bur- 
mans.  They  are  equally  affectum  ate,  humble,  and  devoted. 
They  frequently  importune  us  to  give  them  the  Bible,  or 
some  book  which  will  instruct  them  respecting  our  re- 
ligion. But  when  we  became  acquainted  with  them,  we 
did  not  know  their  language ;  and  after  learning  it  suffi- 
ciently, we  found  that  we  must  form  an  alphabet  and  reduce 
it  to  writing ;  and  then  translate  and  print  books,  before 
they  could  be  put  into  their  hands.  Some  small  books  have 
already  been  prepared  ;  but  we  are  obliged  to  tell  them 
that  it  must  be  some  time  before  we  can  give  them  the 
Bible;  that  other  missionaries  must  come  out  to  help  us, 

140 


13J  MRS.  WADE  S  ADDRESSES* 

and  they  will  be  obliged  to  learn  the  language  before  they 
can  translate  the  Bible,  and  thus  it  will  be  years  before 
they  can  have  it.  "  O,"  they  exclaim,  "  many  of  us  must 
go  down  to  our  graves  and  be  lost,  before  that  time*— do 
give  us  something  that  will  tell  us  about  God,  before  we 
die."  Many  times  we  have  been  obliged  to  deny  books 
to  Burmans  as  well  as  Karens,  when  they  have  come 
begging  for  them.  Frequently  persons  living  at  a  distance 
from  us,  have  accidentally  seen  a  tract,  or  met  with  one 
of  the  native  preachers,  in  some  of  their  tours,  and  come 
to  us  to  hear  something  more  of  our  religion,  and  get 
larger  books.  After  conversing  some  time,  they  will  say, 
"  I  must  go  home  ;  I  live  in  such  a  village,  and  have  a 
good  distance  to  go ;  now  give  me  a  book  to  carry  back, 
that  I  may  read  all  you  have  been  telling  me  when  I  ge*. 
home."  My  dear  sisters,  you  cannot  imagine  the  distress 
it  has  caused  me,  when  I  have  been  obliged  to  say,  as  I 
have  in  a  multitude  of  cases,  that  I  had  not  even  a  tract 
to  give  them.  But  they  would  reply,  "  We  cannot  re- 
member all  you  have  told  us,  we  shall  forget  it  when  we 
get  home-— give  us  a  tract,  or  only  one  leaf,  that  we  may 
have  it  to  look  at,  and  remember  your  instructions." 
Truly,  my  friends,  in  all  I  have  suffered  in  body  or  mind, 
—in  parting  from  my  relatives  and  loved  native  country, 
in  the  privations  and  dangers  of  a  missionary  life — 
nothing  has  caused  me  such  bitter  anguish  of  heart,  as 
being  compelled  to  send  away  these  poor,  perishing,  im- 
ploring fellow-creatures  without  one  leaf,  containing  the 
words  of  eternal  life.  And  this  we  must  do,  because  we 
had  not  the  means  of  printing  half  the  books  and  tracts, 
which  were  anxiously  called  for.  O,  how  many  times 
have  I  thought  that  if  Christians  in  America  could  see 
this  immense  population  destitute  of  the  word  of  salva- 
tion, yet  having  in  many  instances  heard  enough  to  lead 
them  to  seek  after  it,  when  not  a  leaf  could  be  furnished 
for  want  of  the  necessary  means — they  must  be  willing  to 
make  sacrifices,  and  impart  liberally  of  their  substance,  to 
aid  in  supplying  them  with  the  precious  volume. 

And  now,  my  dear  friends,  I  will  tell  you  the  manner  in 
which  we  live,  and  how  we  spend  our  time  in  that  Ian  I 
of  darkness  I  have  been  trying  to  describe.  The  common 
houses  of  the  country,  and  such  as  the  missionaries  live 


mrs.  wade's  addresses.  [14 

in,  are  constructed  of  posts  put  into  the  ground  so  as 
to  inclose  a  space  of  the  proper  dimensions,  covered 
with  mats  or  a  kind  of  basket-work  of  bamboo,  and  hav- 
ing similar  mats  for  a  floor.  The  roof  is  covered  with  a 
thatch  of  leaves,  and  in  the  sides  is  here  and  there  an 
opening  for  a  window,  for  we  had  not  a  pane  of  glass  in 
our  houses.  The  house  is  put  up  in  a  few  days,  and 
costs  from  thirty  to  seventy  dollars.  It  may  contain  as 
many  rooms  as  are  necessary,  partitions  being  made  by  the 
same  matting  as  covers  the  outside.  A  bedstead  made  by 
the  missionary,  which  saves  the  sum  necessary  for  a  more 
expensive  one,  or  in  its  place  a  little  elevation  in  one  corner 
of  a  room,  of  the  same  material  as  the  house  is  built  of,  an- 
swers every  purpose  of  convenience  for  lodging  ;  while  two 
or  three  chairs  and  some  stools,  with  a  plain  table,  make  up 
the  principal  furniture  of  the  habitation.  A  few  dishes  of 
the  plainest  kind  supply  our  table.  Though  our  houses 
are  furnished  in  the  cheapest,  simplest  manner,  we  aim  to 
have  them,  and  to  be  ourselves,  patterns  of  neatness  in  all 
respects.  It  would  be  an  interesting  spectacle  to  you,  to 
take  a  view  of  brother  Judson  in  his  little  dwelling,  where 
all  is  perfect  neatness,  yet  exceedingly  simple ;  and  though 
cheapness  is  studied  in  his  accommodations  and  apparel, 
the  dignity  and  appearance  necessary  to  secure  an  influence 
in  society  is  preserved.  He  is  confided  in  and  respected 
in  the  highest  degree,  by  all  Europeans  who  know  him, 
as  well  as  by  the  natives.  The  Burmans  are  exceedingly 
filthy  and  disgusting  in  their  habits  ;  hence  it  is  of  the 
first  importance  that  we  exhibit  to  them  an  example  of 
cleanliness  and  comfort.  And  when  they  embrace  Chris- 
tianity, we  immediately  see  considerable  improvement  in 
this  respect. 

The  missionary  puts  up,  at  some  convenient  place,  an 
open  building  called  a  zayat,  being  only  a  thatched  roof 
supported  by  posts  and  having  ;\  floor,  to  which  he  goes 
in  the  morning  directly  after  breakfast,  and  remains  through 
the  day.  Here  the  people  are  continually  stopping  to 
converse  with  him  ;  he  reads  from  the  scriptures  and 
other  books,  explains  to  them,  and  answers  their  objec- 
tions, and  gives  books  to  those  who  apply  for  them. 
Thus  many  are  continually  hearing  religious  truth,  and 
many  tracts  and  books  are  scattered  in  various  parts  of  the 
140 


15J  MRS.    WADE'S  ADDRKSSE3. 

country.  Great  numbers  are  led  to  examine  the  new  re- 
ligion, and  visit  the  missionary  to  inquire  farther  respect- 
ing it,  merely  from  seeing  some  of  our  tracts,  and  are  often 
in  consequence  hopefully  converted ;  and  in  some  cases 
persons  have  been  found  giving  good  evidence  of  piety, 
who  had  never  seen  a  living  teacher.  While  the  mission- 
ary is  thus  employed,  his  wife  is  at  home  conversing  with 
females  who  go  to  her  for  advice,  instruction,  &c.  At 
the  close  of  the  day,  at  the  sound  of  a  kind  of  bell,  the 
family  assemble  for  evening  worship,  and  the  native 
brethren  living  near,  attend,  and  frequently  others  who 
have  been  persuaded  by  them  in  the  course  of  the  day,  or 
been  at  the  zayat,  and  wish  to  hear  more.  There  are  vari- 
ous other  duties  continually  occurring,  such  as  preparing 
and  translating  books,  oversight  of  schools,  &c.  but  this 
is  the  manner  in  which  our  time  is  generally  spent  from 
Monday  morning  to  Saturday  night.  On  Sabbath  we  have 
public  worship  and  preaching.  And  oh,  it  is  a  delightful 
sight,  to  see  the  congregation  assembled  in  a  neat  bamboo 
meeting-house  which  they  have  built  themselves,  seated 
on  their  clean  mats,  their  children  with  them,  all  tidy  in 
their  appearance,  and  worshipping  God  and  hearing  the 
gospel  with  sincerity,  humility,  gratitude  and  joy.  This 
compensates  us  for  every  toil  and  suffering. 

And  now  my  dear  sisters,  in  view  of  the  wretched, 
degraded,  perishing  condition  of  these  poor  creatures — 
in  view  of  the  open  door  for  access  to  them,  and  the  great 
demand  for  laborers  and  means — of  the  interesting  charac- 
ter they  exhibit  as  Christians — and  in  remembrance  of  the 
sufferings  of  our  Divine  Redeemer  for  us,  and  his  last 
command,  "  Go  ye  into  all  the  world  and  preach  the  gos- 
pel"— shall  we  not  be  willing  to  make  every  exertion  to 
send  them  the  gospel.  Indeed,  if  you  only  gave  up  some 
of  the  superfluities  of  life,  without  relinquishing  one  of 
its  comforts,  if  you  would  only  dispense  with  elegant 
articles  of  furniture,  and  various  ornaments  in  dress,  you 
might  devote  large  sums  of  money  to  this  object.  Many 
a  five  and  ten  dollar  note,  and  even  much  larger  sums 
might  be  spared  without  the  least  inconvenience  to  your- 
selves. And  when  you  stand  before  the  bar  of  God,  and 
meet  there  the  benighted  Burman  and  Karen,  who  sought 
after  the  word  of  the  eternal  God  from  Christians,  but 
140 


MRS.  WADE  S  ADDRESSES.  [16 

could  not  obtain  it,  and  perished  in  their  darkness,  oh,  with 
what  feelings  will  you  recollect  the  many  useless  gratifi- 
cations in  which  you  indulged,  when  these  precious  souls 
were  dying  by  thousands  without  the  knowledge  of  a 
Saviour !  Shall  I  return  to  that  dear  people,  and  refuse 
one  who  has  come  many  miles  to  get  a  book  which  would 
tell  him  how  he  could  be  saved,  refuse  him  even  a  single 
leaf,  because  we  have  not  the  money  which  will  enable  us 
to  print  books  ? 

Support  of  Native  Preachers  in  Burmah. 
It  will  be  observed  that  Mrs.  Wade  states  in  her  commu- 
nications, that  a  Burman  or  Karen  preacher  can  be  support- 
ed at  an  annual  expense  of  one  hundred  dollars  at  most,  and 
that  they  often  live  on  a  less  sum,  and  devote  themselves  to 
preaching  the  gospel.  The  Karen  who  has  just  visited 
this  country,  has  sustained  his  family  on  four  or  six  dol- 
lars a  month,  while  he  has  been  laboring  to  spread  the 
news  of  salvation  among  his  countrymen.  In  several  in- 
stances, individuals  and  churches  in  this  country  have 
assumed  the  charge  of  supporting  some  one  of  these 
preachers,  engaging  to  pay  the  requisite  sum  annually. 
How  many  others  might  be  found  abundantly  able  to 
make  this  additional  effort  in  the  cause  of  holy  benevo- 
«nce,  without  one  sacrifice  of  real  comfort.  Many 
persons  in  moderate  circumstances  might  give  far  more  in 
aid  of  missionary  operations  than  they  have  heretofore 
ione,  by  laying  aside  at  short  intervals,  a  small  sum,  which 
It  the  close  of  the  year  will  be  found  to  have  accumulated  to 
in  amount  they  could  not  perhaps,  without  inconvenience, 
spare  at  one  time.  The  writer  is  acquainted  with  several 
individuals,  some  of  whom  have  only  limited  pecuniary 
means,  who  in  consequence  of  hearing  Mrs.  Wade's 
appeals,  and  being  desirous  of  increasing  their  contribu- 
tions to  the  cause  to  which  she  is  devoted,  have  pledged 
themselves  to  lay  aside  weekly  the  sum  of  twelve  and  a 
half  cents  for  the  support  of  a  Karen  preacher.  A  few 
persons  can  in  this  way  accomplish  the  object ;  and  who 
can  predict  the  amount  of  good  which  may  result  ?  Chris- 
tian sisters,  will  you  not  form  little  associations  on  a 
similar  plan,  for  this  or  some  kindred  object;  and  if  others 
cannot  be  induced  to  unite  in  it,  let  each  one  resolve  to 
adopt  it  herself 


THE    VINEYARD. 

A  PARABLE. 

A.  certain  man,  on  the  settlement  of  a  new  territory, 
purchased  an  extensive  estate;  and  being  about  to  re- 
move for  a  considerable  time  from  his  possession,  di- 
rected his  servants  to  clear  and  to  cultivate  it.  The 
soil  was  rich,  and  capable  of  very  general  productive- 
ness ;  but  the  will  of  the  owner  was,  that  the  attention 
of  his  servants  should  be  given  to  the  culture  of  the 
vine.  He  accordingly  left  them  written  instructions  to 
cultivate  each  one  a  vineyard.  For  many  years  this 
practice  was  continued  by  them,  up  to  the  very  letter 
of  their  instructions.  But,  in  process  of  time,  other 
settlers  located  themselves  around  ;  and  intercourse 
with  them  became  inevitable;  the  language,  and 
thoughts,  and  manners  of  the  settlers,  became,  in  a 
great  degree,  one.  By  degrees  the  spoken  language 
varied,  in  the  meaning  of  some  of  its  terms,  from  what 
was  the  spoken  language  when  the  estate  in  question 
was  purchased.  This  was  the  case  with  the  term '  vine- 
yard.' At  first,  the  vineyard  was  the  only  cultivated 
portion  of  the  territory,  and  *  vineyard'  and  'planta- 
tion' were  synonymous  terms.  When  other  settlers 
began  to  cultivate  the  soil,  they,  almost  necessarily, 
adopted  the  language  of  the  first  settlers,  though 
their  pursuits  were  different.  They  all  cultivated 
the  soil,  and  therefore  all  were  said  to  have  vine- 
yards;  yet  some  had  only  part  of  their  land  planted 
with  the  vine,  or  grape,  and  some  with  melons, 
and  some  with  cucumbers,  and  some  even  with 
corn  and  olives.  After  a  while,  the  servants  of  the 
first  settler  fell  into  the  adoption  of  the  modes  of 
thought,  and  habits  of  speech,  of  their  new  neighbors, 
and  honestly  supposed  that  they  were  doing  the  will 
of  their  master  in  mingling  the  culture  of  the  grape 
with  that  of  the  melon  and  cucumber,  and  also  with 
that  of  corn  and  the  olive.  After  the  lapse  of  a  still 
further  period,  the  culture  of  the  vine  fell  into  very 
general  disuse  among  them,  and  was  almost  en- 
tirely abandoned  for  that  of  corn  and  olives.  Yet  to 
their  corn  and  olive  plantations,  they  continued  to  ap- 


THE  VINEYARD.  [2 

ply  the  name  of  vineyard.  To  one  of  these  servants 
of  the  original  settler,  it  occurred,  that  perhaps  the 
course  which  had  been  pursued  by  the  generality  of  his 
fellow  servants,  would  not  meet  the  approbation  of 
their  master;  and  he,  accordingly,  remonstrated  with 
them  on  the  impropriety  of  their  conduct.  They 
thought  him  unnecessarily  scrupulous ;  and  alleged 
that  words  were  the  signs  of  ideas,  and  that  the  word 
'vineyard'  now  signified  'any  cultivated  portion  of 
land  ;'  and  therefore,  though  the  culture  of  the  vine  or 
grape  had  been  neglected,  they  had  yet  cultivated  each 
his  respective  vineyard  or  plantation  of  corn,  or  olives, 
or  melons,  or  cucumbers,  and  that  the  culture  of  these 
was  not  expressly  forbidden.  They  added,  moreover, 
that  they  did  not  question  his  (the  remonstrant's) 
plantation  being  a  vineyard,  as,  indeed,  they  could  not ; 
for  he  had  nothing  under  culture  but  the  grape  ;  and 
they  urged  on  him,  most  vehemently,  not  to  question 
that  their  plantations  were  'vineyards'  also,  though 
the  grape  was  not  one  of  their  productions.  He 
admitted  that  now  the  word  '  vineyard'  did  suggest 
the  idea  of  any  cultivated  portion  of  land  ;  because 
the  spoken  language  of  the  settlers  had  become  some- 
what different  from  what  it  originally  was  :  He  re- 
minded them  that  the  will  of  their  master  was  to  be 
sought,  not  in  the  meaning  they  now  put  upon  terms, 
but  in  that  which  was  originally  attached  to  them.  To 
ascertain  this,  he  referred  them  to  the  written  instruc- 
tions left  them  by  their  master  ;  and  endeavored  to  con- 
vince them  that  they  did  not  obey  the  instructions  which 
were  originally  given  to  them ;  but  attached  another 
meaning  than  their  master  had  attached  to  the  words 
in  which  he  had  expressed  his  will.  In  proof  of  this, 
he  referred  them  to  other  portions  of  the  '  instructions  ;' 
viz.  such  as  speak  of  the  vintage,  the  wine  vat,  and 
the  press,  Sec.  &c.  and  concluded  by  saying  that  he 
was  so  convinced  of  the  importance  of  his  master's 
approbation,  that  he,  at  least,  was  determined  to  obey 
him  exactly.  If  it  were  even  the  case  that  the  master 
would  own  their  respective  plantations  as  vineyards, 
(of  which  he,  the  remonstrant,  was  by  no  means  sure,) 
he  was  at  least  sure  that  that  plantation  would  be  own- 
ed by  him  as  a  vineyard,  where  only  the  grape  was 
cultivated.  He  concluded,  therefore,  that  whatever 
119 


S  J  THE  VI-VEYARD. 

risk  his  fellow  servants  might  choose  to  run,  he,  for 
his  part,  would  cultivate,  what  not  only  he,  but  they 
also,  were  sure  was  a  vineyard. 

Now,  reader,  though  the  above  is  all  a  parable,  it 
may  be  made  the  means  of  giving  valuable  instruction 
on  an  important  portion  of  revealed  truth.  By  the 
original  settler,  in  the  above  parable,  is  intended,  the 
Lord  Jesus  Christ;  by  the  servants  to  whom  he  com- 
mitted the  culture  of  his  purchased  possessions,  the 
apostles  and  their  successors  in  the  ministerial  office ; 
by  the  instructions  left  on  record,  to  teach  them  the 
will  of  their  master  respecting  the  culture  they  were  to 
bestow  on  his  land,  the  Scriptures  of  truth.  With 
these  explanations,  you  will  be  prepared  for  the  follow- 
ing exhibition  of  the  truth  which  this  parable,  is  de- 
signed to  teach. 

When  our  Lord  was  about  to  be  taken  from  his  dis- 
ciples, to  the  glory  of  the  heavenly  world,  he  gave  them 
a  brief,  but  important  commission.  He  introduced 
that  commission,  with  the  solemn  declaration  that 
he  was  made  Head  over  all  things  to  the  church 
militant,  and  triumphant :  "  All  power  is  given  unto 
me  in  heaven  and  on  earth  ;"  and  having  thus  shown 
them  the  basis  of  authority  on  which  his  command 
rested,  he  proceeded  to  the  utterance  of  the  command 
itself:  4'  Go  ye,  therefore,  teach  all  nations,  baptizing 
them  in  the  name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost ;  teaching  them  to  observe  all  things 
whatsoever  I  have  commanded  you." 

The  apostles  recognized  the  authority  of  Christ, 
and  acted  agreeably  to  their  commission  ;  "  they  went 
everywhere, preaching  the  word,"  and  thus  "  teaching  all 
nations;"  those  who  received  their  instructions  on  the 
fundamental  points  of  their  message,  were  baptized,  and 
then  instructed  more  in  detail,  "in  all  things  whatsoever 
the  Lord  had  commanded."  Thus  the  commission  of 
the  Lord  to  the  apostles  was  fulfilled,  and  that  in  the 
precise  order  of  prescription ;  for  we  read  what  was 
the  instruction  first  communicated  in  Peter's  sermon 
on  the  day  of  Pentecost;  what  course  was  pursued 
towards  those  who  received  it,  viz.  u  they  were  bap- 
tized," and  what  was  their  subsequent  course;  "they 
continued  steadfastly  in  the  apostle's  doctrine,  under 
the  instruction  of  the  apostles,"  in  the  discharge  of  the 
119 


THE  VINEYARD.  [_4 

duties  of  church  members,  (i.  e.  "in  breaking  of 
bread,")  and  in  those  of  private  Christians,  ("and  in 
prayers.") 

Such  was  the  practice  of  the  first  regularly  orga- 
nized church  of  Christ,  after  his  departure  from  the 
world  ;  and  such  continued  to  be  the  practice  of  the 
church  for  several  ages,  at  least  as  far  as  regards  the 
ordinance  of  baptism.  It  was  administered  to  none 
but  professed  believers,  nor  in  any  other  mode  than  by 
immersion  ;  and  never  till  it  was  administered,  was 
the  convert  received  into  the  fellowship  of  the  church, 
nor  to  a  participation  of  the  ordinance  referred  to,  in 
the  above  quotation,  by  the  expression,  "  breaking  of 
bread." 

The  parable  may  be  employed  as  an  appropriate  il- 
lustration relative  to  both  the  mode  and  subjects  of 
baptism.  With  respect  to  the  mode  of  baptism,  in 
these  days,  we  hear  of  "baptism  by  immersion," 
a  baptism  by  sprinkling,"  and  "  baptism  by  affusion, 
or  pouring ;"  but  from  the  beginning  it  was  not  so. 
There  was  one  leading,  prominent  signification  of  the 
word  :  and  that  signification  was  attached  to  it  when 
the  commission  was  given  :  consequently,  in  the  first 
ages  of  the  church,  the  recipients  of  this  rite  were 
"buried  by  baptism."  But  the  question  arises,  How 
came  any  other  mode  to  be  adopted  ?  For  a  full  an- 
swer to  the  question,  the  reader  is  referred  to  Eobin- 
son's  History  of  Baptism;  and  here  the  following  brief 
account  must  suffice.  In  the  early  history  of  all  na- 
tions, we  find  a  profusion  of  figures  employed  in  their 
language ;  and  it  is  so  in  the  history  of  the  christian 
church;  where  occur  figures  of  speech  arising  out  of 
the  instituted  order  of  things  in  the  Christian  church, 
and  some  of  these  figures  have  relation  to  baptism. 
Because  that  ordinance  was  not  administered  till  the 
recipient  of  it  was  regenerate,  it  was  called  the  laver 
of  regeneration  ;  and  after  a  while  was  still  further 
abbreviated,  so  as  that  baptism  was  called  regenera- 
tion. Still,  however,  it  was  understood  as  figurative  ; 
and  no  injury  was  derived  to  the  church  by  any  altera- 
tion of  the  ordinance  from  the  form  in  which  it  had  been 
originally  delivered  to  her.  But  after  the  lapse  of  a 
further  period,  when  the  generation  who  first  used  the 
figure  in  this  abbreviated  form,  had  gone  to  their  rest, 
119 


5 J  THE   VINEYARD. 

the  language  began  to  be  viewed  in  such  a  connexion 
with  one  portion  of  divine  truth,  as  to  disturb,  serious- 
ly, the  minds  of  some  whose  consciences  were  tender, 
and  whose  judgments  weak.  It  is  said,  "Except  a 
man  be  born  again,  he  cannot  enter  the  kingdom  of 
God."  Now  "born  again"  and  "regenerated"  are 
terms  of  similar  import ;  but  by  a  change  in  the  signi- 
fication of  words,  "regenerated"  had  come  to  signify 
''baptized,"  and  thus  the  following  interpretation  was 
put  upon  the  passage,  "Except  a  man  be  baptized,  he 
cannot  see  the  kingdom  of  God."  Now  it  might 
sometimes  occur  that  persons  in  sickness  should  be 
converted  to  God,  and  baptism  would  be,  to  them,  im- 
practible ;  i.  e.  immersion  would  be  so.  Yet,  in  the 
mistaken  apprehension  of  the  age,  baptism  was  essen- 
tial to  salvation;  in  order,  therefore,  to  save  the  soul, 
another  religious  application  of  water,  (sprinkling  or 
pouring,)  was  substituted  for  immersion,  while  yet  the 
name  of  baptism  was  applied  to  it.  This  other  appli- 
cation of  water,  it  is  true,  was  not  considered  valid 
baptism  in  the  age  in  which  it  was  introduced,  if  the 
sick  person  recovered  ;  he  was,  in  that  case,  required 
to  be  baptized,  i.  e.  immersed. 

From  some  such  cause  as  this,  the  term  baptism 
.ame  to  be  used  for  sprinkling  or  pouring,  and  after 
the  lapse  of  years  or  ages,  the  error  became  so  venera- 
ble, that  the  name  which  was  at  first  given  by  com- 
plaisance to  sprinkling  or  pouring,  in  process  of  time, 
was  claimed  for  it,  and  such  religious  application  of 
water  was  declared  to  be  baptism. 

The  Baptists,  indeed,  like  the  servant  in  the  parable, 
remonstrate  with  their  fellow  servants  or  fellow  Chris- 
tions  in  relation  to  the  subject,  and  express  their  doubts 
as  to  the  propriety  of  their  conduct,  and  its  accordance 
with  their  Lord's  will.  They  are  thought,  as  he  was, 
to  be  unnecessarily  scrupulous;  and  are  told  that  bap- 
tism now  signifies  any  religious  application  of  water, 
in  the  name  of  the  Trinity;  and  that,  therefore,  though 
immersion  is  neglected  by  all  other  denominations,  yet 
each  and  all  of  them  practise  baptism,  though  some  do 
it  by  sprinkling,  and  some  by  pouring,  and  some 
use  both  of  these,  and  add  immersion  to  them. 
It  is,  indeed,  conceded  to  the  Baptists  by  their  fel- 
low Christians  of  other  denominations,  that  their 
119 


THE  VINEYARD.  [6 

practice,  immersion,  is  baptism;  for  this  cannot  be 
denied ;  but  they  are  urged  not  to  question  that 
pouring  or  sprinkling  is  baptism  also,  though 
plainly  neither  of  them  is  immersion.  In  reply,  they 
admit  that  now  the  word  baptism  is  used  for  any  ap- 
plication of  water ;  because  in  this  word  our  spoken 
language  is  different  in  signification  from  that  of  ihe 
first  Christians  ;  but  they  contend,  as  their  representa- 
tive in  the  parable  did,  that  the  meaning  our  Lord  at- 
tached to  the  word  is  to  be  learned,  not  from  the  sense 
now  attached  to  it,  but  from  that  which  was  originally 
conveyed  by  it.  To  ascertain  this,  they  refer  to  other 
portions  of  the  sacred  volume,  which  have  relation  to 
the  same  subject  $  to  such  as  refer  to  "going  down 
into,"  and  "coming  up  out  of  the  water,"  "being  bu- 
ried by  baptism  ;"  a  place  being  chosen  where  "  there 
was  much  water  f  its  being  compared  to  the  deluge, 
which  drowned  the  old  world,  8cc.  They  profess 
not  to  have  any  right  to  force  their  own  opinions  on  the 
acceptance  of  their  fellow  Christians;  but  only  urge 
them  to  search  the  scriptures  on  the  subject.  They 
attach  so  much  importance  to  the  full  and  unreserved 
approbation  of  their  Lord,  that,  though  they  will  not,  and 
dare  not  question  the  sincerity  of  their  fellow  Christians 
who  differ  from  them  on  the  subject  of  baptism,  they 
feel  that  they  must  observe  the  ordinances  "  as  they  were 
delivered;"  and  whether  others  are  to  be  considered  as 
baptized  or  unbaptized,  their  course  must  be  such  as 
that  there  be  no  question  whether  they  are  baptized. 

As  it  regards  the  subjects  of  baptism.  It  is  no  less 
clear  that,  originally,  this  ordinance  was  administered 
to  none  but  believers,  than  that  it  was  administered  in 
no  other  mode  than  immersion.  The  commission  re- 
quired the  apostles  first,  to  teach;  secondly,  to  baptize 
those  who  were  taught;  and  thirdly,  to  carry  on  the 
work  of  instruction  so  as  to  embrace  all  things  what- 
soever their  Lord  had  commanded  them. 

Now  it  is  obvious  that  in  order  to  persons  being 
taught,  they  must  have  arrived  at  an  age  when  they 
can  receive  ideas,  and  therefore  must  have  advanced 
beyond  the  period  of  infancy.  Nor  can  this  be  invali- 
dated by  any  reference  to  baptism  of  households  ;  for 
m  the  cases  of  all  baptized  households,  it  is  asserted 
of  them,  that  they  did  or  enjoyed  what  is  impossible 
119 


7]  THE   VINF.YARD. 

to  infants,  viz.  "  addicted  themselves  to  the  ministry 
of  the  saints,"  "believed,"  "rejoiced,"  "were  com- 
forted," Sec*  Again,  repentance  and  faith  were 
uniformly  required  of  such  as  received  the  word,  prior 
to  their  admission  to  the  ordinance  of  baptism  ;  and 
its  absence  would  have  been  considered  a  sufficient 
reason  for  refusing  that  ordinance  to  an  applicant. 
"  If  thou  believest  thou  mayest,"  plainly  implies,  "  un- 
less thou  believest,  thou  mayest  not."  Now  as  infants 
not  only  do  not,  but  cannot  believe,  they  may  not  be  ad- 
mitted to  the  ordinance.  It  is  useless  and  irrelevant 
to  talk  of  the  faith  of  parents  or  sponsors  ;  the  require- 
ment of  personal  repentance,  Sec.  excludes  it.  "  Repent 
and  be  baptized  each  one  (Uoca-T-c?  b/Auv)  of  you,"  is  the 
command,  and  one  which  infants  cannot  obey. 

Here  also,  as  in  the  former  case,  a  question  arises. 
How  came  the  ordinance,  which  was  evidently  design- 
ed only  for  believers,  to  be  administered  to  infants,  to 
whom  faith  is  impossible  ?  In  answer  to  this  inquiry, 
it  is  only  necessary  to  recur  to  what  was  before  said 
of  the  use  of  figurative  language  in  relation  to  the  or- 
dinance of  baptism.  Sickness  was  not  confined  to  un- 
baptized  adults ;  but  infants,  also,  were  often  sick,  and 
sometimes  died.  Now  the  interpretation  which  had 
been  put  on  John  iii.  3,  5,  in  consequence  of  the  words 
"  baptism"  and  "regeneration"  having  become  almost 
convertible  terms,  led  many  to  fear  for  the  safety  of 
the  souls  of  such  infants.  Parental  tenderness  en- 
deavored to  provide  for  the  safety  of  such  as  should 
die  in  infancy,  and  therefore  infants  in  health  were  im- 
mersed that  they  might  enter  the  kingdon  of  heaven, 
and  infants  in  sickness  were  treated  as  adults  in  simi- 
lar circumstances,  i.  e.  sprinkled.  Now  to  this  practice, 
Baptists,  like  their  representative  in  the  parable,  ob- 
ject. They  allege  that  baptism  is  the  door  of  en- 
trance into  the  church,  and  that  none  are  now  to  be 
permitted  to  pass  it,  but  such  as  originally  did  so  ;  i.  e. 
subjects  of  personal  repentance  and  faith.  They  ap- 
peal to  the  "  book  of  instructions,"  and  show,  not  only 
that  baptism  was  to  be  administered  to  such  only  as 
believed  ;  but  that  those  to  whom  it  was  administered 
were  "to  observe  all  things  whatsoever  the  Lord  com- 

*  1  Cor.  xvi.  15.     Acts  xvi.  34,  40. 
119 


THE  VINEYARD.  ^fc 

mandedj" — and  among  them  the  Lord's  supper.  They 
contend,  therefore,  that  either  baptism  should  not  be  ad- 
ministered to  infants*  or  that  these  infants  should  com- 
mune at  the  Lord's  table ;  but  as  the  latter  is  not  prac- 
tised by  any  denomination,  so  the  former  should  not  be 
practised. 

.Their  fellow  Christians  allege,  in  reply,  that  infants 
are  not  forbidden  to  be  baptized,  and  therefore  it  can- 
not be  improper  to  administer  it  to  them.  To  this  the 
Baptists  reply,  "  But  who  hath  required  this  at  your 
hand  ?"  for  if  not  required,  it  will  not  be  accepted. 
May  we  substitute  water  for  wine,  in  the  Lord's  sup- 
per? Yet  this  is  not  forbidden.  Is  not  the  argument 
as  strong  for  its  introduction,  as  for  the  admission  of 
infants  for  baptism  ? 

Finally,  it  is  admitted  that,  in  the  first  age  of  the 
Christian  church,  baptism  was  administered  only  to 
such  as  professed  personal  repentance  and  faith ;  this 
was  the  "  one  baptism"  of  the  primitive  church  ;  and 
as  the  "book  of  instructions"  requires  us  to  "keep 
the  ordinances  as  they  were  delivered  to  usr"  we  are  not 
at  liberty  to  alter  them. 

In  conclusion,  dear  reader,  bear  in  mind  your  rela- 
tion to  the  Lord  of  the  vineyard.  In  the  first  place, 
see  to  it  that  you  are  found  working  in  it ;  that  you 
are  a  partaker  of  real  vital  godliness ;  that  you  are  re- 
newed in  spirit  by  the  agency  of  the  Holy  Spirit,  and 
pardoned  through  the  blood  of  Jesus  Christ.  Having 
ascertained  these  points,  for  your  future  and  farther  in- 
struction, betake  yourself  to  the  Scriptures  of  truth ;  and 
yield  implicit  obedience  to  their  directions.  Ascertain 
from  them  what  kind  of  churches  the  apostles  planted, 
and  join  yourself  to  such  a  church.  See  if  any  except 
baptized  believers,  were  associated  in  church  fellow- 
ship ;  if  any  communed  at  the  Lord's  table  who  were 
not  baptized,  i.  e.  immersed  ;  if  any  were  baptized,  ex- 
cept upon  profession  of  personal  repentance  and  personal 
faith  ;  and  having  seen  these  things  in  the  light  of  reve- 
lation, beware  how  you  follow  the  sparks  which  human 
wisdom  or  human  authority  have  kindled.  The  Lord 
given  you  his  instructions,  and  has  commanded  you 
"to  keep  the  ordinances  as  they  were  delivered:"  his 
second  coming  draweth  nigh,  and  then  "happy  shall 
that  servant  be,  who  is  found  so  doing." 
119 


YINDICATION 


THE    BAPTISTS 


FROM    THE    CHARGE    OF    BIGOTRY, 


II?    REFUSING 


COMMUNION  AT  THE  LORD  S  TABLE  TO  P^E  DO  BAPTISTS. 


BY   ABRAHAM  BOOTH. 


ABRIDGED. 


There  is— ore  Bap'.is,n.  Ephbs.  rv.  *"• 

They  who  are  not  rightly  baptize  ',  are,  doubtless,  not  baptized  a:  all. 

Tertuixia*. 
No  unbaptized  person  communicates  at  the  Lord's  Table,      Thbophylact. 


PREFACE. 

It  was  not  a  fondness  for  controversy,  but  a  desire 
to  vindicate  the  honor  of  Christ,  as  lawgiver  in  his 
own  kingdom;  to  assert  the  scriptural  importance  of 
a  positive  institution  in  the  house  of  God  ;  and  to  ex- 
culpate himself,  together  with  a  great  majority  of  his 
brethren  of  the  Baptist  persuasion,  from  charges  of 
an  odious  kind,  that  excited  the  author  to  compose 
and  publish  the  following  pages.  If  these  designs  be 
answered,  the  writer  obtains  his  end  ;  and  if  not,  he 
has  the  testimony  of  his  own  conscience  to  the  up- 
rightness of  his  intentions. 

As  we  are  expressly  commanded  to  "  contend  ear- 
nestly for  the  Faith  once  delivered  to  the  saints  ;"  it 
can  hardly  be  questioned,  whether  a  sincere  concern 
for  the  purity  and  permanence  of  our  Lord's  appoint- 
ments in  the  gospel  church,  be  not  an  indispensable 
duty.  For  they  are  no  less  the  expressions  of  his 
dominion  over  us,  than  of  his  love  to  us ;  no  less  in- 
tended as  means  of  his  own  glory,  than  of  our  happi- 
ness. The  subject,  therefore,  that  is  here  presented 
to  the  reader's  notice,  though  not  of  the  greatest,  yet 
is  far  from  being  of  small  importance  in  the  Chris- 
tian religion. 

It  is  entirely  on  the  defensive  that  the  author  takes 
up  his  pen  ;  for  had  not  the  principles  and  practice 
of  Baptists  been  severely  censured,  these  pages  would 
never  have  seen  the  light. 

That  He  who  is  King  in  Zion  may  reign  in  the 
hearts  and  regulate  the  worship  of  all  his  professing 
people  ;  that  the  Spirit  of  wisdom,  of  holiness,  and  of 
peace,  may  dwell  in  all  the  churches  of  Christ ;  and 
that  the  same  divine  Agent  may  direct  the  reader's 
inquiries  after  truth,  engage  his  affections  in  the  per- 
formance of  duty,  and  enable  him  to  il  walk  in  all  the 
commandments  and  ordinances  of  the  Lord  blame- 
less ;"  is  the  sincere  desire  and  fervent  prayer  of  his 
willing  servant  in  the  gospel  of  Christ, 

A.   BOOTH. 
Goodmaa's  Fields, 

March  3, 


Fields,  } 
I,  1778.    5 


CONTEXTS. 


SECTION  I. 

Tag*. 

Baptists  not  chargeable  with  laying  an  unwarrantable  Stress  ori 
the  Ordinance  of  Baptism,  3 

SECTION  II. 

The  general  grounds  on  which  we  proceed,  in  refusing  com- 
munion at  the  Lord's  Table,  to  Psedobaptist  Believers. 
Novelty  of  the  Sentiment  and  Practice  cf  those  who  plead 
for  Free  Communion:  and  the  Inconsistency  of  such  a  con- 
duct with  Baptist  Principles,  16 

SECTION  III. 

Arguments  against  Free  Communion  at  the  Lord's  Table,         24 

SECTION  IV. 

Several  passages  of  Scripture  considered,  which  are  produced 
in  favor  of  Free  Communion,  46 

SECTION  V. 

The  Temper  required  of  Christians  towards  one  another,  not 
contrary  to  our  practice — our  conduct  freed  from  the  charge 
of  Inconsistency — no  reason  to  exalt  the  Lord's  Supper,  in 
point  of  Importance,  as  greatlv  superior  to  the  Ordinance 
of  Baptism,  51 

SECTION  VI. 
Reflections,  ft 


BOOTH'S 

VINDICATION  OF  THE  BAPTISTS, 

SECTION  I. 

Baptists  not  chargeable  with  laying  an  unwarrantable 
Stress  on  the  Ordinance  of  Baptism. 

Many  reflections  are  cast  on  the  Baptists,  and  vari- 
ous charges  are  laid  against  them  ;  of  such  a  kind,  as 
greatly  impeach  the  truth  of  their  doctrinal  principles, 
and  the  candor  of  their  Christian  temper.  They  are 
frequently  represented  as  uncharitably  rigid,  as  incorri- 
gible bigots  to  a  favorite  opinion,  and  as  putting  bap- 
tism in  the  place  of  our  Lord's  atoning  blood  and  the 
sanctifying  agency  of  the  Divine  Spirit. 

But  why  such  unfriendly  surmises  and  bold  accusa- 
tions ?  What  is  there  in  our  principles  or  conduct,  to 
authorize  such  hard  suspicions,  and  such  severity  of 
censure  ?  As  to  making  baptism  a  substitute  for  the 
atonement  of  Jesus  Christ,  and  the  sanctifying  agency 
of  the  Holy  Spirit,  it  is  manifestly  contrary  to  our 
avowed  sentiments ;  so  contrary,  that  all  the  world, 
one  would  have  thought,  must  agree  to  acquit  us  of 
such  a  charge.  For  it  is  too  notorious  to  admit  a  plea 
of  ignorance  in  any  of  our  opponents,  that  we  consider 
no  one  as  a  proper  subject  of  that  institution,  who 
does  not  profess  repentance  towards  God,  and  faith  in 
our  Lord  Jesus  Christ;  who  does  not,  in  other  words, 
appear  to  be  in  a  state  of  salvation.  Nay,  so  far  from 
making  baptism  a  saving  ordinance,  we  do  not,  we 
cannot  consider  any  one  as  a  proper  subject  of  it,  who 
looks  upon  it  in  that  light. 

Yet  were  an  imputation  of  this  kind  as  just  as  it  is 
groundless ;  did  we  really  ascribe  a  regenerating  effi- 
cacy and  saving  effects  to  that  sacred  appointment; 
we  should  hardly  forbear  concluding,  that  these  com- 
plaints and  charges  come  with  an  ill  grace  from  bre- 
126 


booth's  vindication  [_4 

thren,  especially  from  the  ministry,  who  declare  their 
assent  to  all  that  is  contained  in  the  book  of  Common 
Prayer.  For  they,  immediately  after  baptizing  an  in- 
fant, address  first  the  people,  and  then  the  omniscient 
God,  in  the  following  remarkable  words :  '  Seeing, 
dearly  beloved  brethren,  that  this  child  is  regenerate 
and  grafted  into  the  body  of  Christ's  church,  let 
us  give  thanks  to  Almighty  God  for  these  benefits — 
We  yield  thee  hearty  thanks,  most  merciful  Father, 
that  it  hath  pleased  thee  to  regenerate  this  infant 
with  thy  holy  spirit,  to  receive  him  for  thine  own 
child  by  adoption,  and  to  incorporate  him  into  thy 
holy  church.' — Thus  the  clergy  most  solemnly  profess 
to  believe,  when  they  administer  baptism  to  infants. 
When  giving  catechetical  instructions  to  children, 
they  inculcate  on  their  tender  minds  the  same  things, 
as  truths  and  facts  of  great  importance.  For  thus 
they  interrogate  each  young  catechumen,  and  thus 
they  teach  him  to  answer.  i  Who  gave  you  this 
name?  My  godfathers  and  godmothers  in  my  bap- 
tism, wherein  I  was  made  a  member  of  Christ,  a 
child  of  God,  and  an  inheritor  of  the  kingdom  of  hea- 
ven. How  many  sacraments  hath  Christ  ordained  in 
his  Church  ?  Two  only,  as  generally  necessary  to 
salvation,  that  is  to  say,  baptism  and  the  supper  of 
the  Lord.  What  is  the  inward  and  spiritual  grace  ? 
(i.  e.  of  baptism.)  A  death  unto  sin,  and  a  new  birth 
unto  righteousness  ;  for,  being  by  nature  born  in  sin, 
and  the  children  of  wrath,  we  are  hereby  made  the 
children  of  grace.'*  Thus  children  are  taught  by  the 
parish  minister;  and  in  the  firm  persuasion  of  those 
things  they  are  confirmed  by  the  bishop.  For,  imme- 
diately before  he  lays  upon  them  his  episcopal  hand, 
he  recognizes,  in  a  solemn  address  to  God,  the  great 
blessings  supposed  to  be  conferred  and  received  by 
them  at  the  time  of  their  baptism.  Thus  he  prays : 
'  Almighty  and  ever  living  God,  who  hast  vouchsafed 
to  regenerate  these  thy  servants  by  water  and  the 


*  See  the  office  for  public  baptism  of  infants,  and  the  catechism.  Whether 
the  doctrine  here  advanced  be  consistent  with  the  sentiments  of  Pcedobaptists  in 
gjeueral,  or  calculated  to  instruct  che  ignorant  and  edify  believers,  I  must  lease 
.he  leader  to  judge 

126 


5 J  OF  THE  BAPTISTS. 

Holy  Ghost,  and  hast  given  unto  them  forgiveness  of 
all  their  siN,«.' — And,  after  imposition  of  hands; 
4  We  make  our  humble  supplications  unto  thee  [the 
divine  Majesty]  for  these  thy  servants,  upon  whom 
(after  the  example  of  thy  holy  apostles)  we  have 
now  laid  our  hands  to   certify  them  (by  this  sign) 

OF      THY     FAVOR     AND      GRACIOUS       GOODNESS       TOWARDS 

them.'  Once  more;  as  the  church  of  England  sug- 
gests a  painful  doubt,  relating  to  the  final  happiness  of 
such  infants  as  die  without  baptism  ;  so  she  absolutely 
forbids  her  Burial  Service  to  be  read  over  any  who  die 
unbaptized  ;  placing  them,  in  this  respect,  on  a  level 
with  those  that  die  under  a  sentence  of  excommunica- 
tion for  the  most  enormous  crimes,  or  are  guilty  of 
suicide.  For  thus  she  instructs  her  members,  and 
thus  she  directs  her  ministers  :  '  It  is  certain  by  God's 
word,  that  children  which  are  baptized,  dying  before 
they  commit  actual  sin,  are  undoubtedly  saved — Here 
it  is  to  be  noted,  that  the  office  ensuing  [i.  e.  the  bu- 
rial office]  is  not  to  be  used  for  any  that  die  unbap- 
tized, or  excommunicate,  or  have  laid  violent 
hands  upon  themselves.'*  Nay,  so  confident  is  the 
British  National  Church  of  these  things  being  agreea- 
ble to  the  word  of  God,  that  she  boldly  pronounces  the 
following  sentence  on  all  who  dare  to  call  them  in 
question  : — *  Whosoever  shall  hereafter  affirm,  that  the 
form  of  God's  worship  contained  in  the  book  of  Com- 
mon Prayer,  and  administration  of  the  sacraments, 
containeth  any  thing  in  it  that  is  repugnant  to  the 
scriptures,  let  him  be  excommunicated,  and  not 
restored  but  by  the  bishop  of  the  place,  or  archbi- 
shop, after  his  repentance  and  public  revocation  of 
such  his  wicked  errors. 't  Thus  were  we  really 
chargeable  with  representing  baptism  as  a  saving  ordi- 
nance, our  Episcopal  brethren  could  not  consistently 
lodge  a  complaint  against  us  on  that  account. 

If  we   consult  the  writings  of  the  most   eminent 

•  Order  for  Confirmation,  at  the  conclusion  of  the  office  for  public  baptism  oi 
infants,  and  Rubric  prefixed  to  order  for  burial  of  the  dead. 

t  Constitutions  and  Cannons,  No.  IV. — Similar  to  this,  is  that  anathematizing 
decree  established  by  the  Council  of  Trent.  Serf.  VII.  Can  V.  If  any  one  sh9l| 
assert,  that  baptism  is  free,  or  not  necessary  to  salvation  let  him  bs  accursed 

126 


booth's  vindication  [6 

preachers  among  the  Methodists,  we  shall  find,  that 
their  sentiments  harmonize  with  the  doctrine  of  the 
National  Church,  in  regard  to  the  efficacy  and  abso- 
lute necessity  of  baptism.  The  late  pious  and  exten- 
sively useful  Mr.  George  Whitefield  thus  expresses 
his  views  of  the  subjects  before  us  : — *  Does  not  this 
verse  [John  iii.  5.]  urge  the  absolute  necessity  of  water 
baptism  ?  Yes,  when  it  may  be  had  ;  but  how  God  will 
deal  with  persons  unbaptized  we  cannot  tell.  What 
have  we  to  do  to  judge  those  that  are  without?'*  Had 
our  Methodist  brethren  met  with  language  and  senti- 
ment like  these  in  any  of  our  publications,  they  would, 
undoubtedly,  have  thought  themselves  warranted  in 
using  their  utmost  efforts  to  expose  the  dangerous 
error,  and  to  guard  their  hearers  against  us,  as  making 
a  Saviour  of  baptism.  But  while  some  of  them,  have 
solemnly  professed  their  cordial  consent  to  the  various 
articles  contained  in  the  book  of  Common  Prayer  and 
administration  of  the  sacraments,  and  while  they  all 
unite  in  revering  the  character  of  the  late  Mr.  White- 
field,  they  could  not  be  either  candid  or  consistent  in 
condemning  us,  were  we  really  chargeable  with  repre- 
senting baptism  as  necessary  to  salvation. 

Mr.  John  Wesley,  enumerating  the  benefits  we  re- 
ceive by  being  baptized,  rpeaks  in  the  following  lan- 
guage : — '  By  baptism  we  enter  into  covenant  with  God, 
into  that  everlasting  covenant,  which  he  hath  com- 
manded forever.  By  baptism  we  are  admitted  into  the 
church,  and  consequently  made  members  of  Christ,  its 
head. — By  baptism  we,  who  were  by  nature  children  of 
wrath,  are  made  the  children  of  God.  And  this  regene- 
ration is  more  than  barely  being  admitted  into  the 
church. — By  water,  then,  as  a  means,  the  water  of  bap- 
tism, we  are  regenerated  or  born  again.  Baptism  doth 
now  save  us,  if  we  live  answerable  thereto ;  if  we 
repent,  believe,  and  obey  the  gospel.  Supposing  this, 
as  it  admits  us  into  the  church  here,  so  into  glory  here- 
after.— If  infants  are  guilty  of  original  sin,  in  the 
ordinary  way,  they  cannot  be  saved,  unless  this  be 
washed  away  by  baptism.' \     So  Mr.  Wesley  teaches; 

*  Works,  Vol  iv.  p  355—6.  t  Preservative,  p.  146— 150. 

126 


7j  OF  THE  BAPTISTS. 

so,  says  a  learned  cardinal,  the  church  has  always  be- 
lieved; and  the  Council  of  Trent  confirms  the  whole. 
In  the  firm  persuasion  of  this  doctrine,  Mr.  Wesley  is 
also  desirous  of  settling  the  members  of  his  very 
numerous  societies.  For  these  positions  are  contained 
in  a  book,  professedly  intended  to  preserve  the  reader 
from  unsettled  notions  in  religion*  Now,  as  I  cannot 
suppose  this  author  imagines,  with  Dodwell,  that 
infants  who  die  without  baptism,  are  not  immortal  ;  I 
know  not  whether  he  choses  to  lodge  them  in  the  /im- 
bus  puerorum  of  the  Papists;*  or  whether,  with  Aus 
tin,  he  consigns  them  over  to  eternal  Damnation , 
though  the  one  or  the  other  must  be  the  case.  For, 
that  millions  die  without  baptism,  is  an  undoubted 
fact,  and  that  God  in  favor  of  such,  should  be  fre- 
quently departing  from  the  ordinary  method  of  his 
divine  procedure,  much  oftener  departing  from,  than 
acting  according  to  it,  is  hard  to  conceive  ;  is  abso- 
lutely incredible,  as  it  involves  a  contradiction.  Yet, 
on  Mr.  Wesley's  principles,  it  must  be  so,  if  the  gene- 
rality of  those  that  have  died,  since  baptism  was  insti- 
tuted, be  not  excluded  the  kingdom  of  heaven.  For 
he  who  considers  what  multitudes  of  Jews  and  Hea- 
thens have  peopled  the  earth,  ever  since  the  Christian 
dispensation  commenced ;  what  an  extensive  spread 
Mahomet's  imposture  has  had  for  more  than  eleven 
hundred  years  ;  and  what  numbers  of  infants  die  with- 
out baptism,  even  in  Christian  countries,  cannot  but 
conclude,  even  admitting  Paedobaptism  to  have  been 
practised  by  the  apostles,  that  a  vast  majority  of 
deceased  infants  have  left  the  world  Without  being 
baptized.  Now  who  could  suppose  an  author  and  a 
preacher,  that  asserts  the  efficacy  and  exalts  the  im- 
portance of  baptism  at  this  extravagant  rate,  should 
charge  the  Baptists  with  placing  an  unlawful  depend- 
ance  on  that  ordinance  ?  Yet,  that  he  has  frequently 
done  so,  in  his  pulpit  discourses,  if  not  in  his  numer- 
ous publications,  is  beyond  a  doubt  $  is  known  to 
thousands! 

We  are  not  conscious  of  attributing  any  degree  ot 

*  Forbesii  instruct.  Hist.  Theolog.  p.  493. 
126 


BOOTH  S  VINDICATION  [  8 

importance  to  baptism,  which  our  Paedobaptist  dis- 
senting brethren  do  not  allow,  and  for  which  they  do 
not  plead.  Do  we  consider  it  as  a  divine  appoinment, 
as  an  institution  of  Christ,  the  administration  and  use 
of  which  are  to  continue  to  the  end  of  the  world  ? 
So  do  they.  Do  they  consider  it  as  an  ordinance 
which,  when  once  rightly  administered  to  a  proper 
subject  is  never  to  be  repeated  ?  So  do  we.  Do  we 
look  upon  it  as  indispensably  necessary  to  communion 
at  the  Lord's  table?  So  do  they.  Do  we  actually  re- 
fuse communion  to  such  whom  we  consider  as  unbap- 
tized  ?  So  do  they.  No  man,  considered  by  them  as 
not  baptized,  would  be  admitted  to  break  bread  at  the 
Lord's  table,  in  any  of  their  churches ;  however  amia- 
ble his  character,  or  how  much  soever  they  might 
esteem  him  in  other  respects. 

Nor  is  this  a  new  opinion,  or  a  novel  practice :  for 
such  has  been  the  sentiment  and  such  the  conduct  of 
the  Christian  church  in  every  age.  Before  the  grand 
Romish  apostacy,  in  the  very  depth  of  that  apostacy, 
and  since  the  Reformation,  both  at  home  and  abroad  ; 
the  general  practice  has  been,  to  receive  none  but  bap- 
tized persons  to  communion  at  the  Lord's  table.  The 
following  quotations  from  ancient  and  modern  writers, 
relating  to  this  point,  may  not  be  improper.  Justin 
Martyr,  for  instance,  when  speaking  of  the  Lord's 
supper,  says  ;  *  This  food  is  called  by  us  the  Eucharist ; 
of  which  it  is  not  lawful  for  any  to  partake,  but  such 
as  believe  the  things  that  are  taught  by  us  to  be  true, 
and  have  been  baptized.'* — Jerom  ;  4  Catechumens  can- 
not communicate ;'  i.  e.  at  the  Lord's  table,  they  be- 
ing unbaptiztd.\ — Austin,  when  asserting  the  absolute 
necessity  of  infants  receiving  the  Lord's  supper,  says  ; 
4  of  which,  certainly,  they  cannot  partake  unless  they  be 
baptized. '$ — Bede  informs  us,  that  three  young  princes 
among  the  eastern  Saxons,  seeing  a  bishop  administer 
the  sacred  supper,  desired  to  partake  of  it,  as  their 
deceased  and  royal  father  had  done.     To  whom  the 


*  Apolog.  II.  p.  162  Apud  Suicerum,  Thes.  Ecclesi.  Tom.  II.  col.  1135. 
t  Catechumeni — communicarenon  possunt.    In  cap.  VI.  Epist.  II.  ad  Corinth 
I  Quod  nisi  baptizati  non  utique  possunt.  Epis.  ad  Bonifacium,  Epist.  CVl, 
126 


9]  OF  THE  BAPTISTS. 

bishop  answered  ;  « If  ye  will  be  washed,  or  baptized, 
in  the  salutary  fountain,  as  your  father  was,  ye  may 
also  partake  of  the  Lord's  supper,  as  he  did,  but  if 
ye  despise  the  former,  ye  cannot  in  any  wise  receive 
the  latter.'  They  replied,  *  we  will  not  enter  into  the 
fountain,  or  be  baptized  ;  nor  have  we  any  need  of  it ; 
but  yet  we  desire  to  be  refreshed  with  that  bread.' 
After  which  the  historian  tells  us,  that  they  importu- 
nately requesting,  and  the  bishop  resolutely  refusing 
them  admission  to  the  holy  table,  they  were  so  exas- 
perated, as  to  banish  both  him  and  his  out  of  their  king- 
dom.*— Theopylact;  '  No  unbaptized  person  partakes 
of  the  Lord's  supper.' — Bonaventure;  'Faith,  indeed, 
is  necessary  to  all  the  sacraments,  but  especially  to 
the  reception  of  baptism :  because  baptism  is  the  first 
among  the  sacraments,  and  the  door  of  the  sacra- 
ments, 't 

Quotations  of  this  kind  might  be  greatly  multiplied : 
but  that  none  were  admitted  to  the  sacred  supper  in 
the  first  ages  of  the  Christian  church,  before  they 
were  baptized,  we  are  assured  by  various  learned 
writers,  well  versed  in  ecclesiastical  antiquity.  For 
instance :  Frid.  Spanheimius  asserts,  '  That  none  but 
baptized  persons  were  admitted  to  the  Lord's  table. '\ 
Lord  Chancellor  King  j  t  Baptism  was  always  precedent 
to  the  Lord's  supper;  and  none  were  admitted  to 
receive  the  Eucharist,  till  they  were  baptized.  This 
is  so  obvious  to  every  man,  that  it  needs  no  proof. '§ — 
Dr.  Wall ;  '  no  church  ever  gave  the  communion  to  any 
persons  before  they  were  baptized — Among  all  the 
absurdities  that  ever  were  held,  none  ever  maintained 
that,  that  any  person  should  partake  of  the  commu- 
nion before  he  was  baptized. '|J— -Dr.  Doddridge  ;  '  It  is 
certain  that  Christians  in  general  have  always  been 
spoken  of,  by  the  most  ancient  fathers,  as  baptized 
persons  : — and  it  is  also  certain,  that  as  far  as  our 

*  Hist.  Eccles.  Lib.  II:  Cap.  V.  p.  63. 

f  Apud  Forbesium,  Instruct.  Historic.  Theolog.  lib.  X.  cap.  IV.  $  9. 
%  Subjecta  ad  eucharistiam  admissa,  soli  baptizati.    Hist  Christian  col.  623 
$  Enquiry,  Part  H.  p.  44. 
II  Hut.  Infant  Bap.  Part  II.  chap.  ix. 
126 


booth's  vindication  [jq 

knowledge  of  primitive  antiquity  reaches,  no  unbap- 
tized person  received  the  Lord's  supper.'* 

That  the  Protestant  churches  in  general  have  always 
agreed  in  the  same  sentiment  and  conduct,  is  equally 
evident.  Out  of  many  eminent  writers  that  might  be 
mentioned,  the  following  quotations  may  suffice. 
Ursinus,  asserts  ;  'That  they  who  are  not  yet  baptized, 
should  not  be  admitted  to  the  sacred  supper.'\ — Ravenel- 
lius,  speaking  of  the  Lord's  supper,  says  ;  l  Baptism 
ought  to  precede;  nor  is  the  holy  supper  to  be  admin- 
istered to  any,  except  they  be  baptized.'^ — Zanchius  ; 
*  We  believe  that  baptism,  as  a  sacrament  appointed 
by  Christ,  is  absolutely  necessary  in  the  church. "§ — 
Hoornbeekius;  'iVoo?zeis  admitted  to  the  sacred  supper, 
unless  he  is  baptized.  '|J — Turrettinus  ;  '  It  is  one  thing 
to  have  a  right  to  those  external  ordinances  of  the 
church,  which  belong  to  a  profession  5  and  it  is  ano- 
ther to  be  interested  in  the  internal  blessings  of  faith. 
Unbaptized  believers  have  actually  a  right  to  these, 
because  they  are  already  partakers  of  Christ  and  his 
benefits  :  though  they  have  not  yet  a  right  to  those, 
except  in  observing  the  appointed  order,  by  baptism.'^ 
Leydecker  ;  'Baptism  is  necessary,  not  only  in  a  way  of 
expediency,  but  by  virtue  of  a  divine  precept.  They 
therefore  who  reject  it,  reject  the  counsel  of  God  against 
themselves.'** — Benedict.  Pictetus  ;  'The  supper  of 
our  Lord  ought  not  to  be  administered  to  persons 
that  are  unbaptized :  for  before  baptism,  men  are  not 
considered  as  members  of  the  visible  church,  'ft— Marc- 
kius ;  '  The  dying,  and  the  unbaptized,  are  not  to 
be  admitted  to  communion. 'JJ — Mr.  Baxter;  'If 
any  should  be  so  impudent  as  to  say,  it  is  not  the 
meaning  of  Christ,  that  baptizing  should  immediately, 
without  delay,  follow  discipling,  they  are  confuted  by 

*  Lectures,  p.  511. 

t  Nondumbaptizati,  ad  coenam  non  sunt  admittendi.  Corp.  Doct.  Christ,  p.  566 
t  Bibliotheca  Sacra,  Tom.  I.  p.  301.        §  Opera.  Tom.  VIII.  col.  516. 
|i  Socin.  Confut.  Tom.  III.  p.  416. 

U  Institut.  Theolog.  Tom.  III.  Loc.  XVIII.  Queest.  IV.  $  10. 
**  Idea  Theolog.  p.  2-25.        ft  Theolog.  Christiana  p.  959,  960. 
XI  Christ.  Theolog.  Medulla,  p.  406. 
126 


1  l]  OF  THE  BAPTISTS. 

the  constant  example  of  Scripture.  So  that  I  dare 
say,  that  this  will  be  out  of  doubt  with  all  rational, 
considerate,  impartial  Christians.'* — Once  more:  Dr. 
Doddridge  thus  expresses  his  views  of  the  subject. 
'The  law  of  Christ  requires  that  all  who  believe  the 
gospel  should  be  baptized—For  any  to  abstain  from 
baptism,  when  he  knows  it  is  an  institution  of  Christ, 
and  that  it  is  the  will  of  Christ  that  he  should  subject 
himself  to  it,  is  such  an  act  of  disobedience  to  his 
authority,  as  is  inconsistent  with  true  faith — How 
excellent  soever  any  man's  character  is,  he  must  be  bap- 
tized  before  he  can  be  looked  upon  as  completely  a 
member  of  the  church  of  Christ. 't 

Perfectly  conformable  to  these  testimonies,  are  the 
Catechisms  and  Confessions  of  faith,  that  have  been  pub- 
lished at  any  time,  or  by  any  denomination  of  Chris- 
tians :  for  if  the  positive  institutions  of  Christ  be  not 
entirely  omitted,  baptism  is  not  only  always  mentioned 
first,  but  generally  mentioned  in  such  a  way,  as  inti- 
mates that  it  is  a  prerequisite  to  the  Lord's  table. 
And  so,  even  in  our  common  forms  of  speaking,  if  we 
have  occasion  to  mention  both  these  solemn  appoint- 
ments of  our  Lord,  baptism  still  has  the  priority. 
Thus  generally,  thus  universally,  is  it  allowed,  that 
baptism  is  necessary  to  communion  at  the  Lord's 
table.  Nay,  many  of  our  Paedobaptist  brethren  con- 
sider the  ordinance  in  a  more  important  light  than  we. 
For  they  frequently  represent  it,  as  a  seal  of  the  cove- 
nant of  grace  ;  as  a  mean  of  bringing  their  infant  offspring 
into  covenant  with  God;  and  some  of  them  severely 
censure  us,  for  leaving  our  children  to  the  uncovenant- 
ed  mercies  of  the  Most  High,  merely  because  we  do 
not  baptize  them.  Expressions  and  sentiments  these, 
which  we  neither  adopt  nor  approve  5  because  they 
seem  to  attribute  more  to  the  ordinance,  than  the  sa- 
cred scriptures,  in  our  opinion,  will  warrant. 

It  appears,  then,  to  be  a  fact,  a  stubborn,  incontesti- 
ble  fact,  that  our  judgment  and  conduct,  relating  to 
the  necessity  of  baptism  in  order  to  communion,  per- 

*  Plain  Scripture  Proof,  p.  126. 

\  Lectures,  p.  508,  512.    Discourses  on  Regen.  Postscript  to  pref.  p.  12,  13 
126 


booth's  vindication  £12 

fectly  coincide  with  the  sentiments  and  practice  of  all 
Paedobaptist  churches.  Nor  have  I  heard  of  any  such 
church  now  upon  earth,  with  which  we  do  not,  in  this 
respect,  agree ;  for  none,  of  whom  I  have  any  intelli- 
gence, be  their  sentiments  or  modes  of  worship  what- 
ever they  may,  in  regard  to  other  things,  admit  any 
to  the  sacred  supper,  who  have  not,  in  their  opinion, 
been  baptized.  And,  on  the  other  hand,  when  the 
importance  of  baptism  comes  under  consideration  be- 
tween us  and  them,  it  is  manifest,  that  Psedobaptists 
in  general,  ascribe  more  to  it  than  we,  and  place  a 
greater  dependence  upon  it  Consequently,  neither 
candor,  nor  reason,  nor  justice,  will  admit  that  we 
should  be  charged,  as  we  have  frequently  been,  with 
laying  an  unwarrantable  stress  upon  it. 

The  point  controverted  between  us  and  our  Psedo- 
baptist  brethren,  is  not,  Whether  unbaptized  believers 
may,  according  to  the  laws  of  Christ,  be  admitted  to 
communion  :  for  here  we  have  no  dispute  ;  but,  What 
is  baptism,  and  who  are  the  proper  subjects  of  it  ?  In 
the  discussion  of  these  questions  there  is,  indeed,  a 
wide  and  a  very  material  difference  \  but  in  regard  to 
the  former  we  are  entirely  agreed.  Why,  then,  do 
our  brethren  censure  us  as  uncharitably  rigid,  and 
incorrigible  bigots?  The  principal  reason  seems  to 
be  this  :  They,  in  general,  admit,  that  immersion  in 
the  name  of  the  triune  God,  on  a  profession  of  faith 
in  Jesus  Christ,  is  baptism,  real  baptism;  while  our 
fixed  and  avowed  persuasion  will  not  permit  us  to 
allow,  that  infant  sprinkling,*  though  performed  with 
the  greatest  solemnity,  is  worthy  of  the  name.  Con- 
sequently, though  they,  consistently  with  their  own 
principles,  may  receive  us  to  communion  among  them, 
yet  we  cannot  admit  them  to  fellowship  with  us  at 
the  Lord's  table,  without  contradicting  our  professed 
sentiments.  For  it  appears  to  us,  on  the  most  delibe- 
rate inquiry,  that  immersion  is  not  a  mere  circumstance, 
or  a  mode  of  baptism,  but  essential  to  the  ordinance  : 
so  that,  in  our  judgment,  he  who  is  not  immersed,  is 

•  The  reader  is  oesired  to  observe,  that  when  1  make  use  of  the  phrase  infant 
fprinkiing,   or  any  expression  of  a  similar  import,   it  is  merely  by  way  of  di$- 
Unction— without  annexing  any  6econdarv,  or  obnoxious  idea  to  it. 
126 


13]  OF  THE  BAPTISTS. 

not  baptized.  This  is  the  principle  on  which  we  pro- 
ceed, in  refusing  communion  to  our  Paedobaptist  bre- 
thren, whom,  in  other  respects,  we  highly  esteem,  and 
towards  whom  we  think  it  our  duty  to  cultivate  the 
most  cordial  affection.  Nor  can  we  suppose  but  they 
would  act  a  similar  part,  were  they  in  our  situation. 
Were  they  fully  persuaded,  for  instance,  that  the  great 
Head  of  the  church  had  not  commanded,  nor  in  any  way 
authorized  his  ministering  servants  to  require  a  pro- 
fession of  faith  prior  to  baptism;  and  were  they  equally 
certain  that  the  ordinance  never  was  administered  by 
the  apostles  to  any  but  infants,  nor  in  any  other  way 
than  that  of  aspersion  or  pouring,  would  they  not  look 
upon  the  immersion  of  professing  believers,  as  a  quite 
different  thing  from  baptism  ?  And,  were  this  the 
case,  would  they  not  consider  us  as  unbaptized,  and 
refuse  to  have  communion  with  us  on  that  account? 
I  am  persuaded  they  would,  notwithstanding  their 
affection  for  any  of  us,  as  believers  in  Jesus  Christ 
Consequently,  if  we  be  really  culpable  in  the  eyes  of 
our  brethren,  it  is  for  denying  the  validity  ot  infant 
baptism  ;  not  because  we  refuse  communion  to  Paedo- 
baptists — for  an  error  in  our  judgment,  which  misleads 
the  conscience;  not  for  perverseness  of  temper,  or  a 
want  of  love  to  the  disciples  of  Christ. 

The  Lord's  supper  was  not  appointed  to  be  a  test  of 
brotherly  love  among  the  people  of  God;  though  several 
objections  that  are  made  against  us  seem  to  proceed  on 
that  supposition.  It  must  be  allowed,  that  as  it  is  a  sa- 
cred feast  and  an  ordinance  of  divine  worship,  mutual 
Christian  affection  among  communicants  at  the  same 
table,  is  very  becoming  and  highly  necessary,  and  so 
it  is  in  all  other  branches  of  social  religion.  But 
that  sitting  down  at  the  holy  supper  should  be 
considered  as  the  criterion  of  my  love  to  individuals, 
or  to  any  Christian  community,  does  not  appear  from 
the  word  of  God.  The  supper  of  our  Lord  was  de- 
signed for  other  and  greater  purposes.  It  was  intend- 
ed to  teach  and  exhibit  the  most  interesting  of  all 
truths,  and  the  most  wonderful  of  all  transactions. 
The  design  of  the  Great  Institutor  was,  that  it  should 
be  a  memorial  of  God's  love  to  usy  and  of  ImmunucV* 
126 


BOOTH   S    VINDICATION' 


[H 


death  for  us:  that,  the  most  astonishing  favor  ever 
displayed  ;  thii,  the  most  stupendous  fact  that  angels 
ever  beheld.  Yes,  the  love  of  God,  in  giving1  his  dear, 
his  only  Son  ;  and  the  death  of  Christ,  as  our  divine 
substitute  and  propitiatory  sacrifice,  are  the  grand  ob- 
jects we  are  called  to  contemplate  at  the  Lord's 
table. 

As  to  a.  proof,  a  substantial  proof  of  our  love  to  the 
children  of  God,  it  is  not  given  at  so  cheap  and  easy  a 
rate,  as  that  of  sitting  down  with  them,  either  occa- 
sionally or  statedly,  at  the  holy  table.  Numbers  do 
that,who  are  very  far  from  loving  the  disciples  of  Christ, 
for  the  truth's  sake.  To  give  real  evidence  of  thai 
heavenly  affection,  there  must  be  the  exercise  of  such 
tempers,  and  the  performance  of  such  actions,  as  re- 
quire much  self-denial ;  and  without  which,  were  we 
to  commune  with  them  ever  so  often,  or  talk  ever  so 
loudly  of  candor  and  a  catholic  spirit, — we  should, 
after  all,  be  destitute  of  that  charity,  without  which 
we  are  *  nothing."  The  reader,  therefore,  will  do  well 
to  remember,  that  the  true  test  of  love  to  the  disciples 
of  Christ,  is  not  a  submission  to  any  particular  ordi- 
nance of  public  worship ;  for  that  is  rather  an  evil 
dence  of  his  love  to  God  and  reverence  for  his  autho- 
rity; but  sympathizing  with  them  in  their  afflictions  : 
feeding  the  hungry,  clothing  the  naked,  and  taking 
pleasure  in  doing  them  good,  whatever  their  necessi- 
ties may  be.  For  this  I  have  the  authority  of  our  final 
Judge,  who  will  say  to  his  people,  "Come,  ye  blessed 
of  my  Father,  for" — what?  Ye  have  manifested  your 
love  to  the  saints  and  your  faith  in  me,  by  holding  free 
communion  at  my  table  with  believers  of  all  denomi- 
nations ?  No  such  thing.  But,  "  I  was  an  hungered, 
and  ye  gave  me  meat ;  I  was  thirsty,  and  ye  gave  me 
drink:  I  was  a  stranger,  and  ye  took  me  in;  naked, 
and  ye  clothed  me;  I  was  sick,  and  ye  visited  me;  I 
was  in  prison,  and  ye  came  unto  me." 

Our  opponents  often  insinuate,  that  we  are  more 
zealous  to  establish  a  favorite  mode,  and  make  prose- 
lytes to  our  own  opinion  and  party,  than  to  promote 
the  honor  of  Jesus  Christ  and  the  happiness  of  immor- 
tal souls.  Were  this  the  case,  we  should,  indeed,  be 
126 


I  5]  OF  THE  BAPTISTS. 

much  to  blame,  and  greatly  disgrace  our  Christian 
character.  *  But  why  are  the  Baptists  to  be  thus  rep- 
resented ?  Do  they  affirm  that  the  kingdom  of  Christ 
is  confined  to  them  ?  that  they  only  have  the  true  re- 
ligion among  them  ?  and  that,  unless  men  are  of  their 
party,  they  will  not  be  saved  ?  Do  they  wish  success 
to  none  that  are  employed  in  the  vineyard,  but  them- 
selves ?  or  say  of  others,  engaged  in  the  same  com- 
mon cause,  Master,  forbid  them,  because  they  follow 
not  with  us  ?  On  the  contrary,  do  they  not  profess  a 
warm  esteem  and  affection  for  all  those,  of  whatever 
communion,  who  love  the  Lord  Jesus  Christ,  and  aim 
to  promote  his  cause  in  the  world  ?  and  do  they  not 
give  proof  of  this,  by  holding  a  friendly  correspond- 
ence with  them  as  opportunities  offer ;  and  by  cordial- 
ly joining  them  in  occasional  exercises  of  public  wor- 
ship ?  It  is  not  the  distinguishing  tenet  of  baptism, 
how  much  soever  they  wish  it  to  prevail,  that  is  the 
main  band  that  knits  them  in  affection  to  one  another  ; 
it  is  the  infinitely  nobler  consideration  of  the  relation 
they  stand  in  to  Christ  as  his  disciples.  They  hope, 
therefore,  to  be  believed  when  they  declare,  that  they 
most  cordially  embrace  in  the  arms  of  Christian  love 
the  friends  of  Jesus  who  differ  from  them  in  this 
point;  and  to  be  further  believed  when  they  add,  that 
they  hold  the  temper  and  conduct  of  the  furious  zea- 
lot for  baptism,  who  fails  in  his  allegiance  to  Christ, 
and  in  the  charity  he  owes  his  fellow  Christians,  in 
sovereign  contempt.'* 

My  reader  will  not  here  expect  a  discussion  of  the 
mode  and  subject  of  Baptism ;  for  it  is  not  that  ordi- 
nance considered  in  itself,  or  as  detached  from  other 
appointments  of  Jesus  Christ ;  but  the  order  in  which 
it  is  placed,  and  the  connexion  in  which  it  stands  with 
the  Lord's  supper,  that  are  the  subject  of  our  inquiry. 

*  Dr.  Stennett's  Answer  to  Mr.  Addington,  Part  II.  p.  284,  285, 
126 


BOOTH'S  VINDICATION'  fl6 

SECTION  II 

The  general  grounds  on  which  we  refuse  Communion  at 
the  Lord's  table,  to  Pasdobaptist  believers — Novelty  ej 
the  Sentiment  and  Practice  of  those  who  plead  for  Free 
Communion:  and  the  Inconsistency  of  such  a  Conduct 
with  Baptist  Principles. 

The  following-  positions  are  so  evidently  true,  that 
they  will  not  be  disputed  : 

Our  divine  Lord,  in  whom  are  hid  all  the  treasures 
of  wisdom  and  knowledge,  is  perfectly  well  qualified 
to  judge  what  ordinances  are  proper  to  be  appointed, 
and  what  measures  are  necessary  to  be  pursued,  in 
order  to  obtain  the  great  design  of  religion  among 
mankind.  Being  head  over  all  things  to  the  church, 
he  possesses  the  highest  authority  to  appoint  ordi- 
nances of  divine  worship,  and  to  enact  laws  for  the 
government  of  his  house,  which  appointments  and  laws 
must  bind  the  subjects  of  his  government  in  the 
strictest  manner.  Having  loved  the  church  to  the 
most  astonishing  degree,  even  so  as  to  give  himself  a 
ransom  for  her,*  he  must  be  considered  as  having 
made  the  wisest  and  the  best  appointments,  as  having 
given  the  most  salutary  and  perfect  laws,  with  a  view 
to  promote  her  happiness,  and  as  means  of  his  own 
glory.  These  laws  and  ordinances  are  committed  to 
writing  and  contained  in  the  Bible  •  which  heavenly 
volume  is  the  rule  of  our  faith  and  practice,  in  things 
pertaining  to  religion  •  our  complete  and  only  rule,  in 
all  things  relating  to  the  instituted  worship  of  God 
and  the  order  of  his  house.  So  that  we  should 
receive  nothing  as  an  article  of  our  creed,  which  is 
not  contained  in  it :  do  nothing  as  a  part  of  divine 
worship,  not  commanded  by  it  •  neither  omit  nor 
alter  any  thing  that  has  the  sanction  of  our  Lord's 
appointment.  Xor  have  we  any  reason  to  expect, 
that  ">ur  divine  Lawgiver  ana  sovereign  Judge  will 
accent  our  solemn  services,  any  further  than  we  fob 
low  those  directions  which  Ae  has  given,  without  ad 
dition,  alteration,  or  diminution.  "What  thing 
126 


f  7"]  OF  THE  BAPTISTS. 

soever  I  command  you,  observe  to  do  it :  thou  shalt 
not  add  thereto,  nor  diminish  from  it;"  were  the  in- 
junctions of  Jehovah  to  the  ancient  Israelitish  church. 
*  Teaching  them  to  observe  all  things,  whatsoever  I 
have  commanded  you  5"  is  the  requisition  of  Jesus 
Christ  to  all  his  ministering  servants.* 

In  the  worship  of  God  there  cannot  be  either  obe- 
dience or  faith,  unless  we  regard  the  divine  appoint- 
ments. Not  obedience;  for  that  supposes  a  precept, 
or  what  is  equivalent  to  it.  Not  faith;  for  that  re- 
quires a  promise,  or  some  divine  declaration.  If  then, 
we  act  without  a  command,  we  have  reason  to  ap- 
prehend that  God  will  say  to  us,  as  he  did  to  Israel  of 
old,  "  Who  hath  required  this  at  your  hand  ?"  And, 
on  the  contrary,  when  our  divine  Sovereign  enjoins 
the  performance  of  any  duty,  to  deliberate  is  disloyalty ; 
to  dispute  is  rebellion. — '  Believers,  who  really  at- 
tend to  communion  with  Jesus  Christ,'  says  a  judi- 
cious author,  '  do  labor  to  keep  their  hearts  chaste  to 
him  in  his  ordinances,  institutions,  and  worship. 
They  will  receive  nothing,  practise  nothing,  own  no- 
thing in  his  worship,  but  what  is  of  his  appointment. 
They  know  that  from  the  foundation  of  the  world  he 
never  did  allow,  nor  ever  will,  that  in  any  thing  the 
will  of  the  creature  should  be  the  measure  of  his  ho- 
nor, or  the  principle  of  his  worship,  either  as  to  mat- 
ter or  manner.  It  was  a  witty  and  true  sense  that 
one  gave  of  the  second  commandment ;  iNbn  imago, 
non  simulachrum  prohibetur  ;  sed  non  fades  tibi.  It  is 
a  making  to  ourselves,  an  inventing,  a  finding  out  ways 
of  worship  or  means  of  honoring  God,  not  by  him 
appointed,  that  is  so  severely  forbidden.'! — 'To  serve 
God  otherwise  than  he  require th,'  says  another  learn- 
ed writer,  l  is  not  to  toorship,  but  to  rob  and  mock 
him.  In  God's  service,  it  is  a  greater  sin  to  do  that 
which  we  are  not  to  do,  than  not  to  do  that  which  we 
are  commanded.  This  is  but  a  sin  of  omission ;  but 
that  a  sin  of  sacrilege  and  high  contempt.  In  this 
we  charge  the  law  only  with  difficulty ;    but  in  that 

*  Deui.  xii.  32.    Matt,  xxviii  20.— Smith's  compendious  Account  of  the  Form 
and  Order  of  the  Church,  p.  15,  16. 
■f  Dr.  Owen  on  Communion  with  God,  p.  170. 

*36 


booth's  vindication  [  18 

with  folly.  In  this  we  discover  our  weakness  to  do 
the  will,  but  in  that  we  declare  our  impudence  and 
arrogancy  to  control  the  wisdom  of  God.  In  this  we 
acknowledge  our  own  insufficiency  ;  in  that  we  deny 
the  all-sufficiency  and  plenitude  of  God's  own  law. 
We  see  the  absurdity  and  wickedness  of  will-worship, 
when  the  same  man  who  is  to  perform  the  obedience, 
shall  dare  to  appoint  the  laws  ;  implying  a  peremptory 
purpose  of  no  further  observance  than  may  consist 
with  the  allowance  of  his  own  judgment.  Whereas 
true  obedience  must  be  grounded  on  the  majesty  of 
the  power  that  commands ;  not  on  the  judgment  of 
the  subject,  as  to  the  benefit  of  the  precept  imposed. 
Divine  laws  require  obedience,  not  so  much  from  the 
quality  of  the  things  commanded  as  from  the  authority 
of  him  that  institutes  them.'* 

That  the  gospel  should  be  preached  to  all  nations 
for  the  obedience  of  faith  ;  and  that,  under  certain 
restrictions,  they  who  receive  the  truth,  should  be 
formed  into  a  church  state,  few  can  doubt.  It  is 
equally  clear  from  the  foregoing  positions,  that  it 
belongs  to  the  supreme  prerogative  of  Jesus  Christ, 
to  appoint  the  terms  and  conditions  on  which  his  peo- 
ple shall  have  a  place  in  his  house  and  a  seat  at  his 
table.  For  we  cannot  suppose  with  any  appearance 
of  reason,  that  these  conditions  are  arbitrary  ;  or  such 
as  every  distinct  community  may  think  fit  to  impose. 
No ;  a  gospel  church  has  no  more  power  to  fix  the 
terms  of  communion,  or  to  set  aside  those  prescribed 
by  Jesus  Christ,  than  to  make  a  rule  of  faith,  or  to 
settle  ordinances  of  divine  worship.  This  is  one  cha- 
racteristic of  a  church,  as  distinguished  from  a  civil 
society ;  the  terms  of  admission  into  the  latter  are  dis- 
cretional, provided  they  do  not  interfere  with  any 
divine  law  5  but  those  of  the  former  are  fixed  by  him 
who  is  King  in  Zion.  No  congregation  of  religious 
professors,  therefore,  has  any  authority  to  make  the 
door  of  admission  into  their  communion,  either 
straiter,  or  wider,  than  Christ  himself  has  made  it. -f 

*  Bp.  Reynold's  Works,  p.  163,  422. 
»  Dr.  Rid^lev'a  Body  of  Divinity,  p.  343,  Glasgow  edit. 
'26 


19j  OF  THE  BAPTISTS. 

— *  The  original  form  of  this  house,  [i.  e.  the  church 
of  Christ]  was  not  precarious  and  uncertain  ;  to  be 
altered,  and  changed,  and  broke  in  upon  by  man,  or 
by  any  set  of  men  at  pleasure.  This  would  reflect  on 
the  wisdom  and  care,  as  well  as  on  the  steadiness  of 
Christ;  who  is  in  his  house,  as  well  as  in  the  highest 
heavens,  the  steady  and  the  faithful  Jesus  ;  the  same 
yesterday,  to-day,  and  forever,  and  not  in  the  least 
given  to  change  ;  but  its  form  is  fixed,  particularly  in 
the  New  Testament.  Had  Moses  or  any  of  the 
elders  of  Israel,  so  much  power  over  the  tabernacle 
as  to  alter  or  change  a  pin  thereof?  and  with  what 
face  can  man  pretend  to  a  power  to  model  and  alter 
at  pleasure,  gospel  churches  ?  As  if  Christ,  the  true 
Moses,  had  forgot,  or  neglected,  to  leave  with  us  the 
pattern  of  the  house.'* 

Baptism  and  the  Lord's  supper  are  positive  ap- 
pointments in  the  Christian  church,  about  which  we 
cannot  know  any  thing,  relating  to  their  mode  of  ad- 
ministration, subject  or  design,  except  from  the  re- 
vealed will  of  their  great  Institu tor.  For,  as  a  learned 
writer  observes,  "  All  positive  duties,  or  duties  made 
such  by  institution  alone,  depend  entirely  upon  the 
will  and  declaration  of  the  person,  who  institutes  and 
ordains  them,  with  respect  to  the  real  design  and  end 
of  them  ',  and  consequently,  to  the  due  manner  of  per- 
forming them."  It  behoves  us, therefore,  well  to  con- 
sider the  rule  which  our  Lord  has  given  relating  to 
these  ordinances.  'Because  we  can  have  no  other 
direction  in  this  sort  of  duties  ;  unless  we  will  have 
recourse  to  mere  invention,  which  makes  them  our 
own  institutions,  and  not  the  institutions  of  those  who 
first  appointed  them.'t 

That  there  is  a  connexion  between  the  two  positive 
Institutions  of  the  New  Testament,  is  manifest  from 
the  word  of  God  ;  and  that  one  of  them  must  be  prior 
to  the  other,  in  order  of  administration,  is  evident 
from  the  nature  of  things  :  for  a  person  cannot  be  bap- 
tized and  receive  the  sacred  supper  at  the  same  in- 
stant.    Here,  then,  the  question  is,  (if  any  doubt  may 


•  Mr,  Bragge,  on  Church  Discipline,  p.  9.    t  Bp.  Hoadley's  Plain  Account,  p.  3 


BOOTH   S  VINDICATION  [20 

be  moved  on  a  point  so  evident,  without  affronting 
common  sense)  which  of  them  has  the  previous  claim 
on  a  real  convert's  obedience  ?  Baptism  or  the  Lord's 
Supper?  If  we  appeal  to  the  persuasion  and  practice 
of  Christians  in  all  nations  and  in  every  age,  it  will 
clearly  appear,  that  the  former  was  universally  consi- 
dered^ by  the  churches  of  Christ,*  as  a  divinely  ap- 
pointed prerequisite  for  fellowship  in  the  latter,  till 
about  the  middle  of  the  last  century,  when  some  few 
of  the  Baptists  in  England  began  practically  to 
deny  it,  by  defending  and  practising  mixed  commu- 
nion. A  sentiment  so  peculiar,  and  a  conduct  so  un- 
common as  their's  are  in  regard  to  this  institution, 
require  to  be  well  supported  by  the  testimony  of  the 
Holy  Ghost.  For  were  all  the  Christian  churches  now 
in  the  world  asked,  except  those  few  that  plead  for 
free  communion,  whether  they  thought  it  lawful  to 
admit  unbaptized  believers  to  fellowship  at  the  Lord's 
table  9  there  is  reason  to  conclude  they  would  readily 
unite  in  that  declaration  of  Paul ;  *  Wt  have  no  such 
custom,  neither  the  churches  of  God"  that  were  before 
us.  Yes,  considering  the  novelty  of  their  sentiment 
and  conduct,  and  what  a  contradiction  they  are  to  the 
faith  and  order  of  the  whole  Christian  Church  ; — con- 
sidering that  it  never  was  disputed,  so  far  as  I  can 
learn,  prior  to  the  sixteenth  century,  by  orthodox  01 
heterodox,  by  Papists  or  Protestants,  whether  unbap- 
lized  believers  should  be  admitted  to  the  Lord's  table  ; 
they  all  agreeing  in  the  contrary  practice,  however 
much  they  differed  in  matters  of  equal  importance; 
it  may  be  reasonably  expected,  and  is  by  us  justly  de- 
manded, that  the  rectitude  of  their  conduct  who  admit 
unbaptized  persons  to  the  supper  should  be  proved, 


*  That  there  were  people  of  different  denominations  in  the  second  and  third 
centuries,  who  pretended  a  regard  to  the  name  of  Jesus  Christ,  and  yet  rejected 
baptism,  is  readily  allowed  ;  but  then,  it  may  be  observed,  that  many  of  them 
had  as  little  esteem  for  the  Lord's  supper.  Nay,  as  a  learned  writer  asserts 
the  generality  of  them  renounced  the  scriptures  themselves.  Nor  am  I  igno- 
rant that  Socinus,  in  the  latter  end  of  the  sixteenth  century,  considered  bap 
tism  as  an  indifferent  thing,  except  in  reference  to  such  as  are  converted  from 
Judaism,  Paganism,  or  Mahometanisiu  ;  but  ourbretbien  with  whom  I  am  now 
eoncerned  will  hardly  allow,  that  societies  formed  on  the  principles  of  those 
ancient  corrupters  of  Christianity,  nor  yet  on  those  of  Socinus,  are  worthy  to 
be  called. Churches  of  Christ.  Vnl.  Suiceruin,  Thesaur.  Eccles.  sub  voce  &xxTt<rpa 
aadDr  VVatJ*  Hist.  Inf.  flap.  Part  II.  Chap.  V 
»96 


21]  OF  THE  BAPTISTS. 

really  proved  from  the  records  of  inspiration.  A  man 
may  easily  show  his  fondness  for  novelty,  and  the  de- 
ference, he  pays  to  his  own  understanding,  by  boldly 
controverting  the  opinions,  and  resolutely  opposing 
the  practice,  of  the  wisest  and  the  best  of  men  in  every 
age ;  but,  if  he  would  avoid  the  imputation  of  arro- 
gance, he  must  demonstrate  that  the  things  he  opposes 
are  vulgar  errors,  which  have  nothing  to  recommend 
them  but  great  antiquity  and  general  custom.  Our 
persuasion,  therefore,  concerning  the  necessity  of 
baptism  as  a  term  of  communion,  having  had  the 
sanction  of  universal  belief  and  universal  practice  for 
almost  sixteen  hundred  years,  it  lies  on  our  brethren 
to  prove  that  it  is  false  and  unscriptural ;  and  to  shew, 
from  the  New  Testament,  that  theirs  has  the  stamp 
of  divine  authority. 

But  is  it  not  strange,  strange  to  astonishment, if  the 
scriptures  contain  their  sentiment,  and  vindicate  their 
conduct,  that  it  never  was  discovered  by  any  who  ac- 
knowledge the  proper  Deity  of  Jesus  Christ,  till  the 
latter  end  of  the  last  century  ?  Long  before  then, 
almost  every  principle  of  the  Christian  faith,  almost 
every  branch  of  Christian  worship,  had  been  the  sub- 
ject either  of  learned  or  unlearned  controversy, 
among  such  as  thought  themselves  the  disciples  of 
Jesus  Christ.  The  Quakers  arose,  it  is  well  known, 
about  the  time  when  this  new  sentiment  was  first 
adopted  in  England ;  and  they  entirely  renounced 
baptism,  as  well  as  the  Lord's  supper.  But,  so  far  as 
appears,  the  people  of  that  denomination  never  sup- 
posed, that  they  who  thought  it  their  duty  to  celebrate 
the  sacred  supper,  were  at  liberty  to  do  it  before  they 
were  baptized. — The  ingenious  author  of  the  Pilgrim's 
Progress  was  one  of  the  first,  in  this  kingdom,  who 
dared  to  assert,  that  the  want  of  baptism  is  no  bar  to 
communion,  and  acted  accordingly.  The  Quakers  aris- 
ing a  little  before  him,  proceeded  a  step  further,  and 
entirely  cashiered  both  baptism  and  the  supper  of  our 
Lord  5  looking  upon  them  as  low,  carnal,  temporary  ap- 
pointments. Much  respect,  I  allow,  is  due  to  the 
character  of  Bunyan.  He  was  an  eminent  servant  of 
Jesus  Christ,  and  patiently  suffered  in  his  Master's 
126 


BOOTH'S   VINDICATION  [22 

cause.  Many  of  his  writings  have  been  greatly  useful 
to  the  church  of  God,  and  some  of  them,  it  is  proba- 
ble, will  transmit  his  name  with  honor  to  future  ages. 
But  yet  I  cannot  persuade  myself,  that  either  his 
judgment  or  his  piety  appeared  in  this  bold  innova- 
tion. The  disciples  of  George  Fox,  though  less  con- 
formable to  the  word  of  God,  acted  more  consistently 
with  their  own  principles,  than  did  the  justly  cele- 
brated dreamer  then,  or  those  who  practise  free  com- 
munion now. 

Some  of  the  Popish  missionaries  among  the  Indians 
have  been  charged,  by  respectable  authorities,  with 
concealing  the  doctrine  of  Me  cross  from  their  hearers, 
lest  they  should  be  tempted  to  despise  the  great 
Founder  of  the  Christian  religion,  because  he  made 
his  exit  on  a  gibbet ;  they  are  said  to  have  made  it 
their  principal  aim,  to  persuade  the  poor  ignorant 
creatures  to  be  baptized,  imagining  that  they  would 
be  christianized,  by  a  submission  to  that  ordinance  ; 
as  if  being  baptized,  and  conversion  to  Jesus  Christ, 
were  one  and  the  same  thing  !  What  a  destructive  de- 
lusion this  !  What  an  impious  exaltation  of  a  positive 
institution,  into  the  place  of  redeeming  blood,  and  the 
regenerating  power  of  the  Holy  Spirit ! — But  were 
one  of  our  ministering  brethren  who  plead  for  free 
communion,  to  be  sent  as  a  missionary  into  those 
parts  of  the  world ;  he,  I  presume,  would  not  be  in  the 
least  danger  of  thus  over-rating  baptism,  and  of  depre- 
ciating its  great  institutor.  No;  he  would  boldly 
preach  a  crucified  and  risen  Jesus,  as  the  only  founda- 
tion of  hope  for  his  hearers  ;  and,  if  the  energy  of 
God  attended  his  labors  with  considerable  success, 
he  would  think  it  his  duty  to  lay  before  such  as 
believed  in  Christ,  what  he  had  learned  from  the  New 
Testament,  relating  to  a  gospel  church — its  nature 
and  ordinances,  its  privileges,  duties  and  great  utility. 
In  doing  of  which,  he  could  hardly  forbear  to  mention 
baptism,  as  an  appointment  of  his  divine  master  :  but 
though  he  might  mentionit,  yet,  on  his  hypothesis,  he 
could  not  require  a  submission  to  it,  as  previously 
necessary  to  their  incorporating  as  a  church,  and 
their  having  communion  together  at  the  Lord's  table. 
126 


23]  OF  THE  BAPTISTS. 

He  might,  indeed,  recommend  it  to  his  young  conv 
verts,  as  having  something  agreeable  in  it;  but  if 
they  did  not  see  its  propriety  ;  or  if,  on  any  other  ac- 
count unknown  to  him,  they  did  not  choose  to  com- 
ply, and  yet  were  desirous  of  being  formed  into  a 
church  state,  and  of  having  communion  at  the  Lord's 
table ;  he  could  not  refuse,  though  not  one  of  them 
was,  or  would  be  baptized.  For  if  it  be  lawful  to  ad- 
mit one  believer  to  communion,  purely  as  a  believer, 
and  without  baptism  ;  it  cannot  be  criminal  to  admit 
all  such,  if  they  desire  it :  that  which  is  proper  and 
right  for  one,  being  so  to  a  million,  if  they  be  in  the 
same  circumstances.  Thus  he  would  gather  a  church 
in  perfect  contrast  with  those  formed  by  his  fellow 
missionaries.  For,  while  they  put  baptism  in  the 
place  of  the  Saviour,  he  would  reject  his  command, 
aud  lay  the  ordinance  entirely  aside  :  they  make  it  all 
and  he  make  it  nothing. — And  were  a  narrative  of 
such  proceedings  to  fall  into  the  hands  of  a  Psedo- 
baptist,  who  had  never  heard  of  any  that  practised, 
or  pleaded,  for  free  communion,  what  a  singular 
figure  it  would  make  in  his  view!  4A  minister  of 
Jesus  Christ,  he  would  say,  gathering  a  church  among 
the  Indians,  and  administering  the  sacred  supper, 
yet  all  his  communicants  unbaptized!  Strange,  in- 
deed!— A  Christian  minister,  called  a  Baptist,  entire- 
ly omitting  that  very  ordinance  from  which  he  takes 
his  denomination!  For  the  Baptists,  of  all  men,  are 
said  to  love  water  and  to  be  fond  of  baptism.  It  ex- 
ceeds the  bounds  of  credibility  ;  but,  if  it  be  a  fact,  he 
is  the  oddest  mortal  and  the  most  unaccountable 
Baptist  that  ever  lived.  The  ambiguity  of  his  charac- 
ter would  be  such,  that  the  pen  of  ecclesiastical  his- 
tory would  always  be  doubtful  what  to  call  him,  or 
under  what  denomination  of  religious  professors  to 
appoint  his  place  !'  Such  would  be  the  surprise  and 
such  the  reflections  of  both  the  learned  and  the  vul- 
gir,  who  had  not  heard  of  Baptists  that  plead  for  free 
communion  ;  they  being  the  only  Christians  now  in 
the  world,  for  aught  appears,  that  are  capable  of 
realizing  such  a  report. 
126 


booth's  vindication  [  24 

SECTION  III. 

Arguments  against  Free  Communion  at  the  Lord's  Table. 

It  must,  I  think,  be  allowed,  that  the  order  and  con- 
nexion of  positive  appointments  in  divine  worship, 
depend  as  much  on  the  sovereign  pleasure  of  the  great 
Legislator,  as  the  appointments  themselves  ;  and  if 
so,  we  are  equally  bound  to  regard  that  order  and 
connexion,  in  their  administration,  as  to  observe  the 
appointments  at  all.  Whoever,  therefore,  objects  to 
that  order,  or  deviates  from  it,  opposes  that  sovereign 
authority  by  which  those  branches  of  worship  were 

first  instituted. -For  instance  :    Baptism    and    the 

Lord's  supper,  it  is  allowed  on  all  hands,  are  positive 
ordinances  ;  and,  as  such,  they  depend  for  their  very 
existence  on  the  sovereign  will  of  God.  Consequent- 
ly, which  of  them  should  be  administered  prior  to  the 
other,  (as  well  as,  to  what  persons,  in  what  way,  and 
for  what  end)  must  depend  entirely  on  the  will  of  their 
divine  Author.  His  determination  must  fix  their  or- 
der ',  and  his  revelation  must  guide  our  practice. 

Here,  then,  the  question  is,  Has  our  sovereign 
Lord  revealed  his  will,  in  regard  to  this  matter  ? 
"To  the  law  and  to  the  testimony — How  readest 
thou  ?" 

To  determine  the  query,  we  may  first  consider  the 
order  of  time,  in  which  the  two  positive  institutions  of 
the  New  Testament  were  appointed.  That  baptism 
was  an  ordinance  of  God,  that  submission  to  it  was 
required,  and  that  it  was  administered  to  multitudes, 
before  the  sacred  supper  was  heard  of,  or  had  an  exis- 
tence, are  undeniable  facts.  There  never  was  a  time, 
since  the  ministry  of  our  Lord's  forerunner  commen- 
ced, in  which  it  was  not  the  duty  of  repenting  and  be- 
lieving sinners  to  be  baptized.  The  venerable  John, 
the  twelve  apostles,  and  the  Son  of  God  incarnate,  all 
united  in  recommending  baptism,  at  a  time  when  it 
would  have  been  impious  to  have  eaten  bread  and 
drank  wine  as  an  ordinance  of  divine  worship.  Bap- 
tism, therefore,  had  the  priority,  in  point  of  institu- 
126 


55]  OF  THE  BAPTISTS 

tion  ;  which  is  a  presumptive  evidence  that  it  has,  and 
ever  will  have,  a  prior  claim  on  our  obedience. 

Let  us  secondly  consider  the  order  of  words,  in  that 
commission  which  was  given,  to  the-  ambassadors  of 
Christ.  He  who  is  King  in  Zion,  when  asserting  the 
plenitude  of  his  legislative  authority,  and  giving  di- 
rection to  his  ministering  servants,  with  great  solem- 
nity says  j  "  All  power  is  given  to  me  in  heaven  and 
earth.  Go  ye,  therefore,  and  teach  all  nations,  bap- 
tizing them  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost ;  teaching  them  to  observe 
all  things  whatsoever  I  have  commanded  you."*  Such 
is  the  high  commission,  and  such  the  express  com- 
mand, of  Him  who  is  Lord  of  all,  when  addressing 
those  that  were  called  to  preach  his  word,  and  ad- 
minister his  institutions. — Here,  it  is  manifest,  the 
commission  and  command  are,  first  of  all  to  teach ; 
then — what?  To  baptize?  or  to  administer  the  Lord's 
sapper?  I  leave  common  sense*  to  determine.  A 
limited  commission  includes  a  prohibition  of  such 
things  as  are  not  contained  in  it  ;  and  positive  laws 
imply  their  negative.  For  instance  :  When  God  com- 
manded Abram  to  circumcise  all  his  males,  he  readi- 
ly concluded,  that  neither  circumcision,  nor  any  rite 
of  a  similar  nature,  was  to  be  administered  to  his 
females.  And,  as  our  brethren  themselves  maintain, 
when  Christ  commanded  that  believers  should  be  bap- 
tized, without  mentioning  any  others  ;  he  tacitly  pro- 
hibited that  ordinance  from  being  administered  to  in~ 
fants ;  so,  by  parity  of  reason,  if  the  same  sovereign 
Lord  commanded,  that  believers  should  be  baptized 
— baptized  immediately  after  they  have  made  a  profes- 
sion of  faith  ;  then  he  must  intend,  that  the  adminis- 
tration of  baptism  should  be  prior  to  a  reception  of 
the  Lord's  supper  ;  and,  consequently,  tacitly  pro- 
hibits every  unbaptized  person  having  communion  at 
his  table. 

Thirdly.  The  order  of  administration  in  the  primi- 
tive and  apostolic  practice,  now  demands  our  notice. 
That  the  apostles,  when  endued  with  power  from  on 

•Matt,  xrviii  15,19,20. 
126 


HOOTH   8    VINDICATION 


L2« 


high,  understood  our  Lord  in  the  sense  for  which  we 
plead,  and  practised  accordingly,  is  quite  evident. 
For  thus  it  is  written ;  4t  Then  they  that  gladly  receiv- 
ed his  word  were"  what  ?  admitted  to  the  Lord's 
table  ?  No  ;  but  "  baptized.  And  the  same  day  there 
were  added  unto  them  about  three  thousand  souls. 
And  they  continued  stedfastly  in  the  apostles'  doc- 
trine and  fellowship,  in  breaking  of  bread  and  in 
prayer."* — Now,  in  regard  to  the  members  of  this 
first  Christian  church,  either  our  opponents  conclude 
that  they  were  all  baptized,  or  they  do  not.  If  the 
latter,  whence  is  their  conclusion  drawn  ?  Not  from 
the  sacred  historian's  narrative.  For  thence  we  learn, 
that  they  whose  hearts  were  penetrated  by  keen  con- 
victions, were  exhorted  to  be  baptized — that  they  who 
gladly  received  the  truth  were  actually  baptized — and 
that  they  who  were  baptized,  and  they  only,  for  any 
thing  that  appears  to  the  contrary,  were  added  to  the 
church.  In  what  book,  in  what  chapter,  in  what 
verse  is  any  declaration  found,  relating  to  the  church 
at  Jerusalem,  that  can  warrant  a  conclusion  that  un- 
baptized  persons  ate  of  the  Lord's  supper? 

If  all  the  members  of  this  truly  apostolic  church 
were  baptized  ;  then,  either  the  constitution  of  it,  in 
that  respect,  is  expressive  of  the  mind  of  Christ,  and 
is  a  model  for  succeeding  churches,  or  it  is  not.  If 
the  former,  either  Jesus  Christ  discovered  some  de- 
fect in  that  plan  of  proceeding,  and,  in  certain  cases, 
countermanded  his  first  order,  or  it  must  be  wrong 
to  admit  persons  to  communion,  who  are  not  baptized. 
But  if  this  apostolic  precedent,  is  not  expressive  of 
the  mind  of  Christ,  and  the  pattern  for  imitation  to 
the  end  of  the  world  ;  the  apostles,  were  either  igno- 
rant of  our  Lord's  will,  or  unfaithful  in  the  perfor- 
mance of  it.  Consequences  these,  which  cannot  be 
admitted,  without  greatly  prejudicing  the  honor  and 
interest  of  true  religion,  and  not  a  little  contributing 
to  the  cause  of  infidelity  :  for  which  reason  they  will, 
no  doubt,  be  abhorred  by  all  our  brethren. 

It  is  manifest  from  the  first  and  most  authentic  his- 


*  Arts  H.  41,  «. 

126 


27~\  OF  THE  BAPTISTS. 

tory  of  the  primitive  Christian  church,  contained  in 
the  Acts  of  the  apostles  •  that  after  sinners  had  re- 
ceived the  truth  and  believed  in  Jesus  Christ,  they 
were  exhorted  and  commanded,  by  unerring  teachers, 
to  be  baptized  without  delay.  For  thus  we  read  • 
"  Repent  and  be  baptized  every  one  of  you" — ••  When 
they  believed  Philip,  preaching  the  things  concerning 
the  kingdom  of  God,  and  the  name  of  Jesus  Christ, 
they  were  baptized,  both  men  and  women" — "  And 
Philip  said,  If  thou  believest  with*  all  thy  heart,  thou 
mayest.  And  he  answered  and  said,  I  believe  that 
Jesus  Christ  is  the  Son  of  God.  And  he  commanded 
the  cnariot  to  stand  still  :  and  they  went  down  both 
into  the  water,  both  Philip  and  the  eunuch,  and  he 
baptized  him" — "  And  was  baptized,  he  and  all  his 
straightway" — "  Many  of  the  Corinthians,  hearing, 
believed,  and  were  baptized"  "And  now,  why  tarriest 
thou  ?  Arise  and  be  baptized" — '•  Can  any  man  forbid 
water,  that  these  should  not  be  baptized,  which  have 
received  the  Holy  Ghost,  as  well  as  we  ?  And  he 
commanded  them  to  be  baptized  in  the  name  of  the 
Lord" — Acts  ii.  38.  viii.  12.  37.  xvi.  33.  xviii.  8. 
xxii.  16.  x.  47. — Hence,  it  is  abundantly  evident,  that 
baptism,  in  those  days,  was  far  from  being  esteemed 
an  indifferent  thing*  and  equally  far  from  being  de- 
ferred, till  the  Christian  converts  had  enjoyed  com- 
munion at  the  Lord's  table  for  months  and  years. 
Submission  to  baptism  was  the  first,  the  very  first 
public  act  of  obedience,  to  which  both  Jews  and  Gen- 
tiles were  called,  after  they  believed  in  Jesus  Christ. 
The  highest  evidence  of  a  person's  acceptance  with 
God,  though  attended  with  the  baptism  of  the  Holy 
Spirit  in  the  bestowal  of  miraculous  gifts,  was  so  far, 
in  the  account  of  Peter,  from  superseding  the  neces- 
sity of  a  submission  to  the  ordinance  of  baptism  •  that 
he  urged  the  consideration  of  those  very  acts,  as  a 
reason  why  they  who  were  so  blessed  and  honored 
should  submit  to  it  immediately.  Consequently,  while 
we  revere  the  authority  by  which  the  apostles  acted, 
and  while  we  believe  that  infant  sprinkling  is  not  bap- 
tism ;  we  are  obliged,  in  virtue  of  these  ancient  pre- 
cedents, and  by  all  that  is  amiable  in  a  consistent 
126 


BOOTH  S    VINDICATION'  [28 

conduct,  to  admit  none  to  communion  at  the  Lord's 
table,  whom  we  do  not  consider  to  be  really  baptized 
according  to  the  command  of  Christ. 

Nor  have  we  the  least  reason  to  believe  that  the 
apostles  were  invested  with  a  discretioyxal  power,  to 
alter  our  Lord's  institutions  as  they  might  think  pro- 
per ;  either  as  to  mode,  or  subject,  or  their  order  and 
connexion  one  with  another.  They  never  pretend  to 
any  such  power  $  they  utterly  disclaim  it.  Let  us 
hear  the  declaration  of  one,  as  the  language  of  all,  and 
that  in  regard  to  the  sacred  supper.  •*  I  have  receiv- 
ed of  the  Lord,  that  which  also  I  delivered  unto  you." 
And  again,  relating  to  his  doctrine  in  general,  when 
writing  to  the  same  people,  and  in  the  same  epistle, 
he  says  ;  UI  delivered  unto  you  that  which  I  also  re- 
ceived."—  1  Cor.  xi.  23.  xv.  3. — The  apostles  being 
only  servants  in  the  house  of  God,  had  no  more  au- 
thority to  alter  or  dispense  with  an  ordinance  of  Jesus 
Christ,  than  any  other  minister  of  the  word.  Their 
apostolic  gifts  and  powers  did  not  at  all  invest  them 
with  a  right  of  legislation  in  the  kingdom  of  their  di- 
vine Lord.  They  were  still  but  stewards;  as  such 
they  claimed  regard  from  the  churches,  in  which  they 
labored  and  to  which  they  wrote  ;  at  the  same  time 
freely  acknowledging,  that  it  was  their  indispensable 
duty  to  M  be  found  faithful"  in  the  whole  extent  of 
their  office  ;  they  being  accountable  to  the  great  Head 
of  the  church.  They  acted,  therefore,  in  the  whole 
compass  of  their  duty,  under  the  command,  and  by 
the  direction  of  the  ascended  Jesus.  Nay,  the  more 
they  were  honored  and  blessed  by  him,  the  more  were 
they  bound  to  obey  the  least  intimation  of  his  will. 

Fourthly.  If  we  regard  the  different  signification  of 
the  two  institutions,  it  will  appear  that  baptism  ought 
to  precede.  In  submitting  to  baptism,  we  have  an 
emblem  of  our  union  and  communion  with  Jesus 
Christ,  as  our  great  representative,  in  his  death,  burial 
and  resurrection  ;  at  the  same  time  declaring,  that 
we  "  reckon  ourselves  to  be  dead  indeed  unto  sin,  but 
alive  to  God  ;"  and  that  it  is  our  desire,  as  well  as  our 
duty,  to  live  devoted  to  him.  And  as,  in  baptism,  we 
profess  to  have  received  spiritual  life  ;  so  in  com- 
126 


29]  OF  THE  BAPTISTS. 

municating  at  the  Lord's  table,  we  have  the  emblems 
of  that  heavenly  food  by  which  we  live,  by  which  we 
grow,  and  in  virtue  of  which  we  hope  to  live  for  ever. 
And  as  we  are  born  of  God  but  once,  so  we  are  bap- 
tized but  once  :  but  as  our  spiritual  life  is  maintained 
by  the  continued  agency  of  divine  grace,  and  the  com- 
fort of  it  enjoyed  by  the  habitual  exercise  of  faith  on 
the  dying  Redeemer,  so  it  is  our  duty  and  privilege 
frequently  to  receive  the  holy  supper.  Hence  theo- 
logical writers  have  often  called  baptism,  the  sacra- 
ment of  regeneration,  or  of  initiation :  and  the  Lord's 
supper,  the  sacrament  of  nutrition. 

Whether,  therefore,  we  consider  the  order  of  time, 
in  which  these  two  institutions  were  appointed ;  or 
the  order  of  words,  in  the  great  commission  given  by 
our  Lord  to  his  ministering  servants ;  or  the  order  of 
administration  in  the  apostolic  practice  ;  or  the  different 
signification  of  the  two  solemn  appointments,  a  sub- 
mission to  baptism  ought  ever  to  precede  a  reception 
of  the  Lord's  supper. 

Should  any  one  question  the  validity  of  this  infer- 
ence, T  would  ask  ;  Whether,  in  regard  to  the  sacred 
supper,  he  might  not  as  well  deny  the  necessity  of  al- 
ways blessing  the  bread,  before  it  be  broken ;  or  of 
breaking  the  bread,  before  it  be  received  ;  or  of  re- 
ceiving the  bread,  before  the  wine  ?  Or,  by  what  bet- 
ter arguments,  he  would  prove  the  opposite  conduct, 
either  unlawful  or  improper  ?  Nay,  if  these  declara- 
tions, and  facts,  and  precedents,  be  not  sufficient  to 
determine  the  point  in  our  favor;  it  will  be  exceed- 
ingly hard,  if  not  impossible,  to  conclude  with  cer- 
tainty, in  what  order  any  two  institutions  that  God 
ever  appointed,  were  to  be  administered.  For,  surely, 
that  order  of  proceeding  which  agrees  with  the  time 
in  which  two  institutions  were  appointed  ;  with  the 
words  in  which  the  observation  of  them  was  enjoined; 
with  the  first  administration  of  them  by  unerring 
teachers;  and  with  their  different  signification,m\istbe. 
the  order  of  truth,  the  order  of  propriety,  and  the  or- 
der of  duty,  because  it  is  the  order  of  God.  We  do 
well  to  remember,  that  when  Paul  commends  the 
Corinthians  for  "  keeping  the  ordinances  as  they  were 

126 


BOOTH'S    VINDICATION  [30 

delivered  to  them  ;"  it  is  plainly  and  strongly  implied, 
that  divine  ordinances  are  given  us  to  keep  ;  that  they 
who  keep  them  us  they  were  instituted,  are  to  be  com- 
mended ;  and  that  they  who  do  not  keep  them  at  all, 
or  observe  them  in  a  different  order  or  manner  from 
that  at  first  appointed,  are  worthy  of  censure. 

It  appears  then,  that  the  order  in  which  the  two 
positive  institutions  of  Jesus  Christ  should  be  ad- 
ministered, is  no  less  clearly  expressed  in  the  New 
Testament,  than  the  mode  and  subject  of  baptism. 

It  would,  no  doubt,  have  been  highly  offensive  to 
God,  if  the  priests  or  the  people  of  old  had  inverted 
the  order  appointed  by  him,  for  the  administration  of 
his  own  solemn  appointments.  For  instance ;  First 
admit  to  the  passover,  afterwards  circumcise  ;  burn 
incense  in  the  holy  place,  then  offer  the  propitiatory 
sacrifice.  Have  we  any  reason,  then,  to  imagine,  that 
a  similar  breach  of  order  is  not  equally  displeasing  to 
God,  under  the  New  Testament  economy  ?  If  not,  it 
must  be  supposed,  that  the  Most  High  has  not  so 
great  a  regard  to  the  purity  of  his  worship,  or  is  less 
jealous  of  his  honor,  and  does  not  so  much  insist  on 
his  eternal  prerogative  now,  as  he  did  under  the  for- 
mer dispensation  :  suppositions  these,  which  they  who 
acknowledge  his  universal  dominion  and  absolute  im- 
mutability, will  hardly  admit. 

The  argument  on  which  mixed  communion  is  urged, 
if  suffered  to  operate  in  its  full  extent,  would  ex- 
clude both  baptism  and  the  Lord's  supper  from  the 
worship  of  God.  Baptism,  it  is  said  ought  never  to 
be  made  a  term  of  communion  in  the  house  of  God. 
It  is  affirmed  that  the  grand,  the  only  query,  that  is 
really  necessary  relating  to  a  candidate  for  com- 
munion, is,  Has  God  received  him  ?  Is  he  a  believer 
in  Jesus  Christ  ? 

If  this  grand  rule  of  proceeding  be  right,  we  are 
bound  to  receive  believers,  as  such,  and  have  com- 
munion with  them  at  the  Lord's  table,  though  they 
do  not  consider  themselves  as  baptized.  I  would  beg^ 
leave  to  ask  ;  whether  they  would  receive  a  candi- 
date for  communion,  whom  they  esteem  as  a  believer 
in  Jesus  Christ,  who  has  not  been  baptized  in  infancy; 
126 


"1 


OF  THE  BAPTISTS. 


nor  is  willing  to  be  baptized  at  all  ?  The  supposition 
of  a  person,  in  such  circumstances,  applying  for  fel- 
lowship at  the  Lord's  table,  is  far  from  being  im- 
probable ;  nay,  I  have  known  it  a  real  fact.  What, 
then,  would  our  brethren  do  in  such  a  case  ? — If  they 
receive  a  person,  in  the  supposed  case,  they  avowedly 
reject  baptism,  as  unnecessary  to  fellowship  in  a 
church  of  Christ ;  for  if  it  be  not  requisite  in  every 
instance,  it  is  not  so  in  any.  If  they  refuse  him,  it 
must  be  because  he  is  not  baptized  ;  for  they  consider 
him  as  a  partaker  of  divine  grace.  If  they  reject  him 
purely  on  that  ground,  Baptists  ought  to  reject  all 
who  have  had  no  other  than  infant  baptism  ;  because 
they  consider  it  as  a  very  different  thing  from  the  ap- 
pointment of  Christ.  But,  as  before  hinted,  by  the 
same  rule  that  we  receive  one  to  communion,  who  is 
not  baptized;  who  does  not  consider  himself  as  bap- 
tized ;  who  does  not  pretend  to  be  baptized  ;  we  may 
receive  all :  for  as  there  is  but  one  Lawgiver,  there  is 
but  one  law,  relating  to  this  matter;  and  he  who  has 
a  right  to  dispense  with  it  once,  may  do  so  as  often  as 
he  pleases.  Consequently,  the  principle  adopted  by 
those  who  plead  for  free  communion,  has  a  natural 
tendency  to  exclude  baptism  from  the  worship  of 
God. 

I  conclude,  that  though  such  a  proceeding  would  be 
quite  novel,  absolutely  unexampled  in  the  churches  of 
Christ,  and  would,  probably,  both  astonish  and  offend 
sister  communities,  the  church  must  receive  him.  But 
if  it  be  lawful  in  one  instance,  it  must  be  so  in  a  thou- 
sand ;  and,  therefore,  a  church  on  this  principle,  might 
thus  go  on,  till  the  Lord's  supper  were  entirely  reject- 
ed by  all  her  members,  and  banished  from  the  wor- 
ship of  God,  as  it  is  among  the  Quakers. 

The  church  of  England  has  justly  incurred  the  cen- 
sure of  all  Protestant  Dissenters,  for  her  arrogant 
claim  of  *  power  to  decree  rites  or  ceremonies,'  in  the 
worship  of  God,  *  and  of  authority  in  controversies  of 
faith  ;'*  because  such  a  claim  infringes  on  the  preroga- 
tive royal  of  Jesus  Christ.     But  do  not  our  brethren 

*  Articles  of  the  Chureh  of  England,  No.  xx. 
126 


booth's  vindication  [32 

tacitly  assume  a  similar  power,  when  they  presume  tc 
set  aside  an  ordinance  of  Christ,  or  to  reverse  the  or- 
der of  divine  institutions  ?  it  being  demonstrable,  that 
as  great  an  authority  is  necessary  to  lay  aside  an  old, 
established  rite ;  or  to  invert  the  order  and  break  the 
connexion  of  several  rites ;  as  can  be  required  to  in- 
stitute one  that  is  entirely  new.  ■  For  it  is  a  maxim 
in  law  ;'  and  holds  good  in  divinity, '  That  it  requires 
the  same  strength  to  dissolve  as  to  create  an  obliga- 
tion.'*— If  it  be  lawful  to  dispense  with  an  appoint- 
ment of  God,  out  of  regard  to  our  weaker  brethren, 
we  cannot  reasonably  think  it  unlawful  to  practise  the 
appointments  o.  a  National  Church,  out  of  regard  to 
the  ruling  powers  ;  submission  to  the  latter,  being  no 
less  plainly  required  in  Scripture,  than  condescension 
to  the  former.  And  if  we  may  safely  connive  at  one 
human  invention,  so  as  to  supersede  and  take  place 
of  a  divine  institution  ;  why  may  not  the  church  of 
England  make  what  appointments  she  pleases  ?  A 
little  reflection  will  convince  us,  that  he  whose  au- 
thority is  competent  to  the  setting  aside  or  altering 
of  one  divine  institution,  has  a  power  equal  to  his 
wishes — may  ordain  times,  and  forms,  and  rites  of 
worship  ;  may  model  the  house  of  God  according  to 
his  own  pleasure.  But  can  such  an  authority  belong 
to  any  besides  the  Great  Supreme?  No;  to  such  an 
ordaining,  or  dispensing  power,  neither  church  nor 
synod,  neither  parliament  nor  conclave,  neither  king 
nor  pope,  has  the  least  claim.  For  as  the  exertion 
of  Omnipotence  was  equally  necessary  to  the  creation 
of  a  worm,  as  an  angel ;  of  an  atom,  as  a  world  :  so 
the  interposition  of  divine  authority  is  no  less  neces- 
sary to  set  aside,  or  to  alter,  one  branch  of  instituted 
worship,  than  to  add  a  thousand  religious  rites,  or 
essentially  to  alter  the  wrhole  Christian  system. 

Nor  are  those  writers  who  have  appeared  in  vindi- 
cation of  the  English  Establishment,  ignorant  of  their 
advantage  over  such  Protestant  Dissenters  as  proceed 
on  the  principles  here  opposed.  For  thus  they  argue; 
"If,    notwithstanding   the    evidence    produced,    that 

*  Blackstone's  Comment,  on  the  Laws  of  England,  Vol.  I.  Book  I.  ch.  2 
126 


33 J  OF  THE  BAPTISTS. 

baptism  by  immersion  is  suitable,  both  to  the  institu* 
Lion  of  our  Lord  and  his  apostles  ;  and  was  by  them 
ordained  to  represent  our  burial  with  Christ,  and  so 
our  dying  unto  sin,  and  our  conformity  to  his  resur- 
rection by  newness  of  life  j  as  the  apostle  doth  clearly 
maintain  the  meaning  of  that  rite  :  I  say,  if  notwith- 
standing this,  all  our  (Paedobaptist)  Dissenters  do 
agree  to  sprinkle  the  baptized  infant ;  why  may  they 
not  as  well  submit  to  the  significant  ceremonies  im- 
posed by  our  church  ?  For  since  it  is  as  lawful  to 
add  unto  Christ's  institution  a  significant  ceremony, 
as  to  diminish  a  significant  ceremony  which  he  or  his 
apostles  instituted,  and  use  another  in  its  stead,  which 
they  never  did  institute ;  what  reason  can  they  have 
to  do  the  latter,  and  yet  refuse  submission  to  the 
former  ?  And  why  should  not  the  peace  and  union 
of  the  church  be  as  prevailing  with  them  to  perform 
the  one,  as  in  their  mercy  to  the  infant's  body  to 
neglect  the  other  ?"* — I  leave  the  intelligent  reader  to 
apply  this  reasoning  to  the  case  before  us,  and 
shall  only  observe  ;  that  if  this  learned  writer  had 
been  addressing  free  communion  Baptists,  his  argu- 
ment would  have  had  superior  force.  Because  our 
Paedobaptist  brethren  believe  that  infant  sprinkling 
is  real  baptism,  and  practise  it  as  having  the  stamp 
of  divine  authority ;  whereas  Baptists  believe  no  such 
thing,  and  consider  it  as  a  mere  human  invention. 

As  the  sovereign  authority  and  universal  dominion 
of  God,  over  his  rational  creatures ;  as  his  absolute 
right,  not  only  to  worship,  but  also  to  be  worshipped 
in  his  own  way,  are  more  strongly  asserted  and 
brightly  displayed  in  his  positive  institutions,  than  in 
any  other  branches  of  his  worship  ;  so,  it  is  manifest, 
that  we  cannot  disobey  his  revealed  will  concerning 
them,  without  impeaching  his  wisdom  and  opposing 
his  sovereignty.  Because  a  special  interposition  of 
divine  authority,  and  an  express  revelation  of  the  di- 
vine will,  constitute  the  basis,  the  only  basis,  on  which 
such  institutions  rest,  in  regard  to  their  mode  and 
subject,  their  order  and  connexion  one  with  another. 

*  Dr.  Whitby's  Protestant  Reconciler,  p.  280. 
*26 


BOOTH   S   VINDICATION  [54 

For  us  then,  to  admit,  as  a  divine  institution,  what 
we  verily  believe  is  a  human  invention,  would  be  to 
act  an  unjustifiable  part.  For,  on  our  principles,  in- 
finite wisdom  chose  and  absolute  sovereignty  ordain- 
ed professing  believers  as  the  subjests,  and  immersion  as 
the  mode  of  baptism. 

Again  :  as  the  sovereign  will  of  God  is  more  con- 
cerned and  manifested  in  positive  ordinances  than  in 
any  other  branches  of  holy  worship  ;  so  it  is  evident, 
from  the  history  of  the  Jewish  church,  which  is  the 
history  of  Providence  for  near  two  thousand  years, 
that  the  divine  jealousy  was  never  sooner  inflamed,  nor 
ever  more  awfully  expressed,  than  when  God's  ancient 
people  failed  in  their  obedience  to  such  commands, 
or  deviated  from  the  prescribed  rule  of  such  institu- 
tions. The  destruction  of  Nadab  and  Abihu,  by  fire 
from  heaven  ;  the  breach  that  was  made  upon  Uzzah; 
the  stigma  fixed  and  the  curses  denounced  on  Jero- 
boam ;  together  with  the  fall  and  ruin  of  all  mankind, 
by  our  first  father's  disobedience  to  a  positive  com- 
mand, are  among  the  many  authentic  proofs  of  this 
assertion. — Nor  need  we  wonder  at  the  divine  pro- 
cedure, in  severely  punishing  such  offenders.  For 
knowingly  to  disobey  the  positive  laws  of  Jehovah,  is 
to  impeach  his  wisdom  or  his  goodness,  in  such  in- 
stitutions ',  and  impiously  to  deny  his  legislative  au- 
thority and  absolute  dominion  over  his  creatures. 
And  though  the  methods  of  Providence,  under  the 
gospel  economy,  are  apparently  much  more  mild  and 
gentle,  in  regard  to  offenders  in  similar  cases  ;  yet 
our  obligation  to  a  conscientious  and  punctual  obedi- 
ence is  not  in  the  least  relaxed.  For  that  divine 
declaration,  occasioned  by  the  dreadful  catastrophe 
of  .Aaron's  disobedient  sons,  is  an  eternal  truth,  and 
binding  on  all  generations;  "  J  will  be  sanctified  in 
them  that  come  nigh  me." — Levit.  x.  1,  2,  3. — 
When  God  speaks,  we  should  be  all  attention  ;  and 
when  he  commands,  we  should  be  all  submission. 
The  clearer  light  which  God  has  afforded,  and  the 
richer  grace  which  Christ  has  manifested,  under  the 
present  dispensation  ;  are  so  far  from  lessening,  that 
they  evidently  increase  ©ur  obligations  to  perform 
126 


35]  OF  THE  BAPTISTS. 

every  divine  command  relating  to  Christian  worship. 
For,  certainly,  it  must  be  allowed,  that  they  on  whom 
greater  favors  are  bestowed  and  higher  honors  con- 
ferred, are  so  much  the  more  obliged  to  revere,  love, 
and  obey  their  divine  Benefactor.  And,  as  a  certain 
author  justly  observes,  '  To  take  advantage  of  dark 
surmises,  or  doubtful  reasoning,  to  elude  obligations 
of  any  kind,  is  always  looked  upon  as  an  indication 
of  a  dishonest  heart.'*  Most  dangerous  then,  is  the 
principle,  and  rebellious  the  conduct  of  those  pro- 
fessors, who  think  themselves  warranted,  by  the  grace 
of  the  gospel,  to  trifle  with  God's  positive  appoint- 
ments. Whether  Jehovah  lay  his  commands  on 
Gabriel  in  glory,  or  on  Adam  in  paradise ;  whether 
he  enjoin  the  performance  of  any  thing  on  Patriarchs, 
or  Jews,  or  Christians,  they  are  all  and  equally  bound 
to  obey,  or  else  his  commands  must  stand  for  no- 
thing. Neither  diversity  of  economy,  nor  difference 
of  state,  makes  any  alteration  in  this  respect.  We 
must  be  absolutely  independent  of  God,  before  our 
obligations  to  obey  him  can  be  dissolved.  But  as 
the  former  is  impossible,  so  is  the  latter,  f 

This  reasoning  is  very  strongly  supported  by  the 
following  quotation,  taken  from  a  little  publication  by 
Mr.  John  Ryland.  '  The  ordinances  of  the  gospel  are 
established  by  the  authority  of  Christ,  as  king  and 
supreme  law-giver  in  his  church  ;  they  are  particular- 
ly enforced  by  his  own  example,  and  his  will  express* 
ly  declared  :  and  as  they  have  no  dependence  on  any 
circumstances  which  are  liable  to  vary  in  different 
countries  or  distant  periods  of  time,  it  necessarily 
follows  that  the  primitive  model  of  administration 
should  be  strictly  and  conscientiously  adhered  to. 
No  pretence  to  greater  propriety,  nor  any  plea  of  in- 
conveniency,  can  justify  our  boldly  opposing  the  au- 
thority of  God  by  the  alteration  of  his  law,  and  sub- 
stituting a  human  ordinance  instead  of  a  divine.  In 
a  former  dispensation,  in  which  the  ritual  was  numer- 
ous and  burdensome,  the  great  Jehovah   was  particu- 

*Dr.  Oswald's  Appeal  to  Common  Sense,  p.  21. 
t  Witsii  Miscel.  Sac.  Tom.  I.  Lib.  II.  Disser.  II. 
126 


BOOTH  S  VINDICATION  [36 

larly  jealous  of  his  honor  as  Supreme  Lawgiver,  and 
looked  upon  the  least  innovation  as  a  direct  opposition 
of  his  authority.  Moses,  we  are  informed,  was  ad- 
monished of  God  to  make  all  things  according  to  the 
pattern  showed  him  in  the  mount.  And  those  un- 
fortunate youths  who  presumed  to  after  the  form  of 
his  religion,  and  worshipped  him  in  a  way  he  had  not 
commanded,  fell  under  the  severest  marks  of  his  dis- 
pleasure ;  which  shows  that  he  looked  upon  the  least 
innovation  in  the  ceremonial  part  of  his  precepts,  as 
an  impious  and  daring  opposition  and  contempt  of 
his  authority,  and  as  deserving-  of  peculiar  and  dis- 
tinguished vengeance,  as  a  direct  and  open  violation 
of  the  moral  law.  And  as  the  great  King  of  the  uni- 
verse required  such  exactness  and  punctuality,  and 
insisted  on  such  scrupulous  exactness  in  the  perfor- 
mance of  the  minutest  rite  belonging  to  the  legal  dis- 
pensation ;  it  would  be  extremely  difficult  to  assign  a 
reason  why  he  should  be  more  lax  and  careless ,  and 
allow  a  greater  scope  to  human  discretion  under  the 
Christian  economy.  The  greater  light  which  shines 
in  our  religion,  the  small  number  and  simplicity  of 
its  ceremonials,  and  the  end  and  design  of  those  insti- 
tutions being  more  clearly  revealed  5  are  reasons 
which  strongly  indicate  the  contrary.  And  if  it  be 
further  observed,  that  the  religion  of  Jesus  is  particu- 
larly calculated  to  set  aside  worldly  wisdom  and 
mortify  the  pride  of  man  ;  it  cannot,  without  great 
absurdity,  be  supposed,  that  the  sublime  Author  of  it 
will  dispense  with  the  performance  of  his  positive 
laws,  or  admit  of  the  least  variation,  to  honor  that 
wisdom,  or  indulge  that  pride  which  the  whole  scope 
of  his  gospel  hath  a  manifest  tendency  to  abase. 
Surely  then  it  behoves  Christians,  in  an  affair  of  such 
consequence,  to  be  circumspect  and  wary  ;  it  will 
certainly  be  well  for  them,  if  they  can  give  a  good  ac- 
count of  their  practice,  and  a  satisfactory  answer  to 
that  important  question,  Who  hath  required  this  at 
your  hand  ?'* 

To   dispense   with    the   positive  appointments   of 

*  Six  Views  of  Believers'  Baplism,  p.  17—20. 
126 


37]  OF  THE  BAPTISTS. 

Jesus  Christ,  or  to  reverse  the  order  of  their  adminis- 
tration, in  condescension  to  weak  believers,  and  with 
a  view  to  the  glory  of  God,  cannot  be  right.  For,  as 
an  eminent  author  observes,  'They  must  be  evasions 
past  understanding,  that  can  hold  water  against  a  di- 
vine order — God  never  gave  power  to  any  man,  to 
change  his  ordinances,  or  to  dispense  with  them. 
God  is  a  jealous  God,  and  careful  of  his  sovereignty. 
'Tis  not  for  any  inferior  person  to  alter  the  stamp  and 
impression  the  prince  commands.  None  can  coin 
ordinances  but  Christ;  and,  till  he  call  them  in,  they 
ought  to  be  current  among  us.'*  To  which  I  may 
add  the  testimony  of  another  learned  writer,  who 
says,  when  speaking  of  baptism  ;  4  As  the  salvation 
of  men  ought  to  be  dear  unto  us  ;  so  the  glory  of  God, 
which  consisteth  in  that  his  orders  be  kept,  ought  to 
be  much  more  dear.'t  What  is  dispensing  with  a 
positive  appointment,  but  laying  it  aside,  or  conni 
ving  at  a  neglect  of  it,  on  such  occasions  in  which  it 
was  commanded  to  be  administered  ?  Now,  for  us  to 
admit  unbaptized  persons  to  the  Lord's  table,  would 
be  to  lay  entirely  aside,  and  annul  the  ordinance.  To 
dispense  with  a  divine  institution,  for  the  edification 
of  weak  believers,  and  invert  the  order  of  God's  ap- 
pointments and  break  his  positive  laws,  with  a  view 
to  his  glory,  would  seem  to  border  on  that  hateful 
maxim,  "  Let  us  do  evil  that  good  may  come."  A 
position,  which  the  pen  of  inspiration  execrates  5 
which  every  virtuous  mind  abhors.  But  that  no  pre- 
tence of  doing  honor  to  God,  nor  any  plea  of  being 
useful  to  men,  can  possibly  deserve  the  least  regard, 
if  the  measures  which  must  be  pursued  to  obtain  the 
end  interfere  with  the  divine  revealed  will,  we  learn 
from  various  facts  recorded  in  the  Bible.  Uzzah,  for 
instance,  when  he  put  forth  his  hand  to  support  the 
tottering  ark,  thought,  no  doubt,  he  was  doing  honor 
to  him  who  dwelt  between  the  cherubims,  over  the 
mercy-seat ;  and,  at  the  same  time,  as  that  sacred 
coffer  was  of  the  last  importance  in  the  ancient  sanc- 
tuary, he  showed  an  equal  regard  to  the  edification  o» 

*  Chamock's  Works,  Vol.  II.  p.  763,  773,  774  Edit.  t. 
t  Cartwi  ight,  in  Wall's  History  of  Infant  Baptism.     Part  I.  Uhap.  15. 
126 


BOOTH'S    VINDICATION  J  38 

his  fellow  worshippers,  by  endeavoring1  to  preserve 
it  from  injury.  But,  notwithstanding  this  fair  pre- 
text ;  nay,  though  the  man  after  God's  own  heart  saw 
little  amiss  in  his  conduct ;  (perhaps,  thought  he  de- 
served praise  as  the  ark,  with  all  that  pertained  to  it, 
and  its  whole  management,  were  of  positive  appoint- 
ment;)  he,  whose  name  is  JEALOUS,  was  greatly  of- 
fended. The  sincere,  the  well-meaning  man,  having 
no  command  nor  any  example  for  what  he  did,  fell 
under  Jehovah's  anger  and  lost  his  life,  as  the  reward 
of  his  officiousness.  And  as  the  Holy  Ghost  has  re- 
corded the  fact  so  circumstantially,*  we  have  reason 
to  consider  it  as  a  warning  to  all,  of  the  danger  there 
is  in  tampering  with  positive  ordinances  ;  and  as  a 
standing  evidence,  that  God  will  have  his  cause  sup- 
ported and  his  appointments  administered,  in  his  own 
way. — The  case  of  Saul,  and  the  language  of  Samuel 
to  that  disobedient  monarch,  inculcate  the  same  truth. 
"  The.  people,"  said  Saul  to  the  venerable  prophet, 
"  took  of  the  spoil,  sheep  and  oxen — to  sacrifice  unto 
the  Lord  thy  God  in  Gilgal.  And  Samuel  said,  Hath 
the  Lord  as  great  delight  in  burnt-offerings  and  sacri- 
fices, as  in  obeying  the  voice  of  the  Lord  ?  Behold, 
to  obey  is  better  than  sacrifice,  and  to  hearken  than 
the  fat  of  rams.  For  rebellion  is  as  the  sin  of  witch- 
craft, and  stubbornness  is  as  iniquity  and  idolatry."! 
— Remarkable  words!  The  king  of  Israel,  we  find, 
pleaded  a  regard  to  the  worship  and  the  honor  of 
God.  The  cattle  were  spared,  that  Jehovah's  altai 
might  be  furnished  with  plenty  of  the  finest  sacrifices. 
But  Samuel  soon  overruled  this  fair  pretence.  He 
quickly  informed  the  infatuated  prince,  that  obedience 
to  divine  appointments,  especially  in  such  duties  as 
depend  entirely  on  an  express  command  (as  the  utter 
destruction  of  Amalek  did,  and  as  communion  at  the 
Lord's  table  now  does)  is  better  in  the  sight  of  God, 
than  hecatombs  of  bleeding  sacrifices,  or  clouds  of 
smoking  incense:  and,  consequently,  better  than  a 
misapplied  tenderness  to  any  of  our  fellow-creatures, 
or  a  misguided  zeal  to  promote  their  peace  and  edifi- 
cation.    At  the  same  time  the  prophet  assures  him, 

♦2  Sam.  vi.  1-11.  1 1  Sam.  iv.  21,  22,  23. 

26 


39j  OF  THE  BAPTISTS. 

that  when  the  Most  High  commands,  nothing  can  ex- 
cuse a  non-performance;  because  disobedience  to  a 
plain,  positive,  known  command,  is  justly  classed  with 
idolatry  and  witchcraft. 

A  very  sensible  writer,  in  the  conclusion  of  a  dis- 
course upon  this  passage,  observes,  that  we  may 
learn  from  this  text,  what  are  the  true  characteristics 
of  acceptable  obedience.  *  It  must  be  implicit ;  found- 
ed immediately  on  the  authority  of  God.  We  must 
not  take  upon  us  to  judge  of  the  moment  and  impor- 
tance of  any  part  of  his  will,  further  than  he  hath 
made  it  known  himself.  It  is  a  very  dangerous  thing 
for  us  to  make  comparisons  between  one  duty  and 
another ;  especially  with  a  view  of  dispensing  with 
any  of  them,  or  altering  their  order,  and  substituting 
one  in  another's  place.' — Another  'character  of  true 
obedience  is,  that  it  be  self-denied  and  impartial;  that 
it  be  not  directed  or  qualified  by  our  present  interest. 
— It  is  too  common,  that  our  own  interest  both  points 
out  the  object,  and  assigns  the  measure  of  our  obedi- 
ence ;  and  in  that  case,  it  does  not  deserve  the  name 
of  obedience  to  God  at  all.  When  the  Christian  is 
devoted  to  God,  ready  at  his  call,  and  equally  dis- 
posed to  any  employment  assigned  him  in  providence, 
lie  then  may  be  said  indeed  to  do  his  will. — It  must 
'  be  universal,  without  any  exception.  Saul,  and  the 
children  of  Israel,  had  complied  so  far  with  the  order 
given  them,  that  the  greatest  part  both  of  the  people 
and  rubstance  of  Amalek  was  destroyed  ;  but  he  stop- 
ped short,  and  knowingly  left  unfinished  what  had 
been  enjoined  him  by  the  same  authority.'* 

When  a  Paedobaptist  applies  for  communion  with 
Baptists,  he  acts  upon  a  persuasion  that  he  has  been 
rightly  and  truly  baptized  :  for  there  is  reason  to  be- 
lieve, that  the  generality  of  our  Paedobaptist  brethren 
would  start  at  the  thought  of  partaking  at  the  Lord's 
table,  while  they  consider  themselves  as  unbaptized. 
Consequently,  when  our  opponents  admit  one  of  them 
to  communion,  they  confirm  him  in  what  they  con- 
sider as  a  false  presumption,  and  practically  approve 
of  what,  at  other  times,  they  boldly  pronounce  a  hu~ 

*  Dr.  Witherspoon's  Practical  Discourses,  Vol.  I.  p.  335, 336. 
126 


booth's  vindication  [40 

man  invention,  a  tradition  of  men,  and  will-worship  ;  for 
such  infant  sprinkling  must  be,  if  not  a  divine  appoint- 
ment. Nor  can  they  exculpate  themselves  in  this  re- 
spect, unless  they  were  professedly  to  receive  him,  as 
unbaptized.  Because  he  considers  himself  as  bap- 
tized, he  desires  communion  as  baptized ;  nor  has  he 
any  idea  of  sitting  down  at  the  Lord's  table,  as  unbap- 
tized ;  well  knowing,  that  such  an  attempt  would  be 
contrary  to  the  apostolic  pattern,  and  to  the  sense  of 
the  Christian  church  in  general. 

That  circumcision  was,  by  divine  command,  an  in- 
dispensable qualification,  in  every  male,  for  a  partici- 
pation of  the  Jewish  passover,  and  communion  in  the 
sanctuary  worship,  is  generally  allowed.  And  though 
I  am  far  from  thinking  that  baptism  came  in  the  place 
of  circumcision,  as  many  of  our  Paedobaptist  brethren 
suppose  ;  yet  that  the  former  is  equally  necessary  to 
communion  at  the  Lord's  table,  under  the  Christian 
economy,  as  the  latter  was  to  every  male  in  order  to 
partake  of  the  paschal  feast,  and  to  unite  in  the  taber- 
nacle service,  I  am  fully  persuaded.  Nor  is  my  opin- 
ion singular.  It  has  been  the  sense  of  the  Christian 
church  in  every  age;  and,  excepting  the  few  Baptists 
who  plead  for  free  communion,  it  is  the  voice  of  the 
Christian  world  in  general  at  this  day. — I  do  not  find 
that  the  necessity  of  circumcision,  for  the  purposes 
just  mentioned,  was  ever  controverted,  either  by  the 
ancient  or  modern  Jews.  We  will  suppose,  however, 
for  the  sake  of  argument,  that  it  was  disputed  in  the 
Jewish  church  ;  and  that,  amidst  a  great  variety  of 
interesting  intelligence  which  the  Rabbinical  writers 
pretend  to  give,  concerning  ancient  customs  and  an- 
cient disputes,  they  are  found  to  speak  as  follows  : 
'In  the  days  of  our  master,  Moses,  disputes  arose 
about  the  nature  and  necessity  of  circumcision  :  that 
is,  whether  the  ancient  rite  was  to  be  performed  on 
the  foreskin,  or  on  a  finger;  and,  whether  it  was  an 
indispensably  requisite  qualification,  in  every  male, 
for  a  seat  at  the  paschal  feast,  and  admission  to  the 
sanctuary  worship.  The  generality  of  our  fathers 
maintained  that  no  male,  though  a  son  of  Abraham, 
that  no  Gentile,  though  he  might  acknowledge  and 
26 


41 J  OF  THE  BAPTISTS. 

serve  Abraham's  God,  had  any  claim  to  communion 
in  those  joyful  and  solemn  services,  if  he  was  not  cir- 
cumcised according  to  the  divine  command.  Others 
contended  with  no  less  assurance,  that  circumcision 
being  only  an  outward  sign  of  what  is  internal  and 
spiritual,  every  male,  whether  a  descendant  from  the 
loins  of  our  father  Abraham,  or  one  of  the  Gentile 
race  who  knew  and  feared  the  God  of  Israel,  had  an 
undeniable  claim  to  fellowship,  though  it  were  not  the 
foreskin  of  his  flesh,  but  a  finger  that  was  circumcised. 
The  latter  asserted  with  great  confidence,  that  the 
holy  blessed  God  having  accepted  such,  (as  plainly 
appeared  by  their  having  the  internal  and  spiritual 
circumcision)  it  would  be  absurd  and  uncharitable  to 
refuse  them  communion.  And  when  disputing  with 
their  opponents,  they  would  with  an  air  of  superior 
confidence  demand  ;  Will  you  reject  from  fellowship 
those  whom  God  has  received  ? — Absolutely  reject 
those  who  have  the  thing  signified,  barely  because,  in 
your  opinion,  they  want  the  external  sign? — Those 
who  possess  the  substance,  perhaps,  to  a  much  greater 
degree  than  yourselves,  merely  because  they  want  the 
shadow?  What,  will  you  refuse  communion  to  a 
brother  Israelite,  or  a  pious  Gentile,  in  the  tabernacle 
here  below,  with  whom  you  hope  to  enjoy  everlasting 
fellowship  in  the  temple  above  ?  Strange  attachment 
to  the  manner  of  performing  an  external  rite!  Be- 
sides, great  allowances  must  be  made  for  the  preju- 
dices of  education.  These  brethren  whom  you  reject 
as  if  they  were  heathens  or  were  absolutely  unclean, 
have  been  educated  in  the  strongest  prejudices  against 
what  we  think  the  true  circumcision.  They  have 
been  taught  from  their  earliest  infancy,  that  though 
our  fathers,  for  a  few  centuries  after  the  rite  was 
established,  generally  circumcised  the  foreskin  ;  yet 
that  the  part  on  which  the  ceremony  was  first  per- 
formed, is  by  no  means  essential  to  the  ordinance. 
Various  inconveniencies  attend  the  mode  of  admin- 
istration then  generally  practised ;  and  our  cus- 
tom is  not  forbidden  by  any  divine  revelation.  Be- 
sides, though  it  be  admitted  that  the  divinely  appoint- 
ed mode  of  administering  the  sacred  rite  is  of  some 

126 


booth's  vindication  [42 

importance  ;  yet  it  must  be  admitted  that  the  edifica- 
tion of  such  as  truly  fear  God  is  of  infinitely  greater 
importance.  But,  if  you  exclude  them  from  the 
solemn  sanctuary  worship,  you  debar  them  from  a 
capital  mean  of  their  spiritual  benefit.  You  should 
also  consider,  who  is  to  be  the  judge  of  what  is,  or  is 
not,  the  true  circumcision.  Everyman,  most  certain- 
ly, must  judge  for  himself,  and  not  one  for  another; 
else  you  destroy  the  right  of  private  judgment ;  you 
invade  the  sacred  prerogative  of  conscience ;  and 
tacitly  advance  a  claim  to  infallibility.  If  your  bre- 
thren, who  circumcise  a  finger  instead  of  the  part  ap- 
pointed, be  satisfied  in  their  own  minds,  they  are  cir- 
cumcised to  themselves ;  and  while  the  answer  of  a 
good  conscience  attends  it,  God  will  and  does  own 
them  in  it,  to  all  the  ends  designed  by  it ;  so  that 
while  they  consider  it  as  laying  them  under  the  same 
obligations  to  holiness  of  heart  and  life,  as  we  con- 
sider our  circumcision  to  do  us,  why  should  you  not 
have  fellowship  with  them? — Nor  are  you  sufficiently 
aware,  how  much  you  injure  the  cause  of  real  religion, 
and  promote  the  baneful  interests  of  infidelity,  by  be- 
ing so  strict  and  rigid.  Were  you  to  be  more  candid 
and  charitable  in  regard  to  this  matter,  it  might  be 
expected  that  numbers  of  our  brethren,  who,  it  must 
be  allowed,  administer  this  rite  in  a  very  improper 
manner,  would  cordially  unite  with  us,  and  in  time 
utterly  renounce  their  mistake.  We  should  also  have 
reason  to  hope  that  many  of  our  Gentile  neighbors, 
who  detest  circumcision  as  performed  by  us,  might 
become  proselytes  to  the  Jewish  religion,  and  worship 
the  most  high  God  in  fellowship  with  us.  But  so 
long  as  you  insist  not  only  on  the  rite  itself  (for  that 
we  ourselves  are  not  willing  to  give  up  entirely)  but 
on  that  mode  of  administration  which  is  so  obnoxious 
to  them,  as  indispensably  necessary  to  communion 
with  you ;  it  will  be,  not  only  a  wall  of  partition  be- 
tween us  and  them,  but  a  bone  of  contention  among  the 
chosen  tribes  themselves.  Consequently  it  must  im- 
pede, greatly  impede,  the  exercise  of  that  love  to  God, 
and  that  affection  for  man,  which  are  of  much  greater 
126 


43")  OF  THE  BAPTISTS. 

importance  than  the  most  accurate  performance  of  a 
merely  external  rite." 

Now  supposing  our  brethren  in  the  course  of  their 
reading  to  meet  with  such  an  account,  what  would 
they  think  of  it?  What  would  they  say?  They 
would  undoubtedly  suspect  the  truth  of  the  whole. 
They  would  consider  it  as  a  Rabbinical  fable! 

Now  according  to  the  judgment  of  the  Christian 
world  in  general,  circumcision  was  not  more  neces- 
sary for  all  the  males  who  desired  communion  at  the 
paschal  supper  and  in  the  solemn  services  of  the 
tabernacle,  than  baptism  is  to  fellowship  in  the  Chris- 
tian church,  and  a  seat  at  the  Lord's  table — there  is 
a  wider  and  a  more  material  difference  between  bap- 
tism as  now  administered  to  infants,  and  baptism  as 
appointed  by  Jesus  Christ,  than  there  would  have 
been  between  cutting  off  the  foreskin  and  circum- 
cising a  finger  :  because  the  latter  would  have  been 
circumcision,  and  the  circumcision  of  a  proper  subject 
also,  though  not  of  the  part  required  ;  but  sprinkling, 
whether  infants  or  adults,  is  no  more  baptism,  than  it 
is  immersion.  Had  any  members  of  the  ancient  syna- 
gogue introduced  or  admitted  such  an  alteration  as 
that  supposed,  they  might  have  defended  it  on  the 
same  general  grounds,  and  with  much  greater  plausi- 
bility, in  several  respects  at  least,  than  a  Baptist  could 
defend  the  practice  of  free  communion.  For  I  appeal 
to  my  reader,  whether  the  Pentateuch  of  Moses  and 
the  scriptures  of  the  prophets  do  not  say  as  much  of 
circumcising  the  finger,  as  the  evangelical  history  and 
the  writings  of  the  apostles  do  of  baptizing  infants. 

Paul,  when  meeting  with  certain  disciples  at 
Ephesus,  desired  to  know,  whether  they  had  received 
the  Holy  Ghost  since  they  believed.  To  whom  they 
answered,  "  We  have  not  so  much  as  heard  whether 
there  be  any  Holy  Ghost."  On  which  the  apostle  put 
the  following  question:  "Unto  what  then  were  ye 
baptized?"  And  they  said,  uUnto  John's  baptism." 
From  which  it  plainly  appears,  that  as  these  persons 
professed  to  be  disciples  of  Jesus  Christ,  Paul  took  it 
for  granted  they  had  been  baptized.  For  his  query  is 
not,  Have  you  been  baptized?  But,  "Unto,  or  into 
126 


booth's  vindication  [44 

what  then  were  ye  baptized  ?"  He  inferred  their  bap- 
tism from  their  profession  :  and  he  had  reason  so  to 
do.  For  he  well  knew,  that  the  first  administrator 
of  the  ordinance  required  a  submission  to  it,  of  all 
that  brought  "  forth  fruits  meet  for  repentance  j"  that 
the  apostolic  ministry  demanded  the  same  act  of 
obedience,  from  all  that  believed  in  Jesus  Christ  5  and 
the  administration  of  baptism  is  a  part  of  the  minis- 
terial office,  being*  strictly  connected  with  teaching 
the  disciples  of  Christ,  *  to  observe  all  things  which 
he  has  commanded."  And,  as  an  author  before 
quoted,  justly  remarks  ;  *  We  find  that  the  preachers 
of  the  gospel  always  did  it,  and  the  people  who  gladly 
received  the  word  desired  it.  How  indifferent  soever 
it  appears  to  some  in  our  days,  yet  the  grace  of  God 
never/ailed  to  stir  up  an  early  regard  to  it  in  times  of 
old.'* 

Once  more  :  Either  Jesus  Christ  has  informed  us 
In  the  New  Testament  what  baptism  is,  and  what  is 
requisite  to  communion  at  his  table,  or  he  has  not.  If 
he  has,  we  cannot  admit  any  thing  as  baptism  which 
we  believe  is  not  so,  nor  receive  any  to  communion 
but  those  whom  we  consider  as  qualified  according  to 
his  directions,  without  violating  our  allegiance  to  him 
as  the  King  Messiah,  and  rebelling  against  his  gov- 
ernment. If  he  has  not,  there  is  no  judge  in  Israel, 
and  every  one  may  do  that  which  is  right  in  his  own 
eyes,  in  regard  to  these  institutions.  If  our  Lord  in- 
stituted baptism,  and  left  it  undetermined  how  and  to 
whom  it  should  be  administered  ;  if  he  appointed  the 
sacred  supper,  without  characterizing  those  who  are 
to  partake  of  it ;  his  ministering  servants  have  a  dis- 
cretional power  to  administer  them  how  and  to  whom 
they  please.  And  if  so,  our  brethren  may  sprinkle  or 
immerse  infants  or  adults,  just  as  their  own  con- 
veniency  and  the  dispositions  of  their  people  require. 

*  Mr.  Bradbury's  Duty  and  Doctrine  of  Baptism,  p.  70.— In  a  preceding  paae 
of  the  same  Treatise,  lie  says;  '  I  liear  there  are  several  who  suppose  that  bap- 
tism is  only  the  work  of  those  that  are  grown  up,  and  yet  neglect  it  themselves. 
My  brethren,  whoever  is  in  the  right  in  doctrine,  you  are  quite  wrong  in  practice. 
Do  not  despise  the  advice  of  one  who  has  more  value  for  your  happiness,  than 
he  has  for  his  own  opinion.  I  will  give  it  you  in  the  words  of  Ananias ;  "  Why 
tarriesl  thou  7  Arise  and  be  baptized,  washing  away  thy  sins,  and  calling  on 
Ute  name  of  the  Lord  "  Sue  as  above  p.  16. 
126 


45}  OF  THE  BAPTISTS. 


SECTION  IV. 

Several  Passages  of  Scripture  considered,  which  are  pro- 
duced  in  favor  of  mixed  communion. 

The  cause  which  our  brethren  undertake  to  defend, 
is  denominated  by  them,  Free  Communion.  That 
communion,  then,  for  which  they  plead,  is  free.  But 
here  I  beg  leave  to  ask,  from  what?  The  restraints 
of  men?  that  is  a  laudable  freedom.  From  the  laws 
of  Heaven?  that  were  a  licentious  liberty.  Absurd,  in 
theory  ;  impossible,  in  fact.  It  never  was,  it  never 
can  be  the  case,  that  God  should  institute  a  positive 
ordinance  of  divine  worship,  as  the  Lord's  supper  un- 
doubtedly is,  and  leave  it  entirely  to  the  discretion 
of  men  to  whom  it  should  be  administered.  Free — 
for  whom  ?  For  every  one  that  will  r  This  none  pre- 
tend. For  all  who  imagine  themselves  believers  ? 
This  no  one  asserts.  For,  they  do  not  consider  every 
one  that  thinks  himself  a  believer  and  desires  com- 
munion, as  fit  for  it. 

What,  then,  is  the  freedom  for  which  they  plead  .' 
Why,  that  Baptist  churches  should  admit  Paedobap- 
tists  into  communion  with  them.  In  other  words, 
that  they  should  admit  believers  to  the  Lord's  table, 
whom  they  consider  as  unbaptized.  Such  is  free 
communion :  in  defence  of  which,  several  pamphlets 
have  of  late  been  published.  Who  can  tell,  but  some 
brethren  may  so  improve  on  the  doctrine  of  liberty  in 
regard  to  divine  institutions  of  a  positive  nature,  as 
to  favor  us,  ere  long,  with  a  Plea  for  free  Baptism? — 
With  a  dissertation  intended  to  prove  the  lawfulness, 
and,  in  some  cases,  the  necessity,  of  administering 
baptism  to  such  whom  we  consider  as  unbelievers  ? 
especially,  if  the  candidates  for  that  ordinance  be 
firmly  persuaded  in  their  own  mind  that  they  are  be- 
lievers in  Jesus  Christ. 

But  let  us  briefly  consider  the  defence  of  this  hypo- 
thesis.    They  argue,  from  several  passages  of  scrip- 
ture ;  from  the  temper  required  of  real  Christians,  in 
126 


booth's  VINDICATION  ['16 

their    behavior    one    towards    another  \    and    object 
against  us  our  own  conduct  in  another  respect. 

The  principal  passages  adduced  from  holy  writ, 
and  here  to  be  considered,  are  the  following  : — "  Him 
that  is  weak  in  the  faith  receive  ye,  but  not  to  doubt- 
ful disputations — for  God  hath  received  him — Receive 
ye  one  another,  as  Christ  also  received  us,  to  the  glory 
of  God — God,  which  knoweth  the  hearts,  bare  them 
witness,  giving  them  the  Holy  Ghost,  even  as  he  did 
unto  us  ;  and  put  no  difference  between  us  and  them, 
purifying  their  hearts  by  faith — I  am  made  all  things 
to  all  men,  that  I  might  by  all  means  save  some."* 

On  which  passages  we  may  observe  in  general  ; 
whatever  their  meaning  may  be,  except  our  opponents 
can  make  it  appear  that  they  contain  the  grant  of  a 
dispensing  power  to  gospel  ministers  and  churches  ; 
that  is,  unless  these  divine  declarations  authorize  the 
ministers  and  churches  of  Christ  to  set  aside  an  ordi- 
nance, or  invert  the  order  of  its  administration,  as 
they  may  think  proper  ;  they  are  far  from  answering 
the  exigences  of  the  case,  or  serving  the  purpose  for 
which  they  are  cited. 

Again  :  The  texts  produced  do  not  so  much  as 
viention  communion  at  the  Lord's  table,  nor  appear  to 
have  the  least  reference  to  it.  No  ;  the  Holy  Ghost 
has  other  objects  in  view,  in  each  place.  As  these 
are  the  principal  passages  to  which  our  brethren  ap- 
peal, we  may  take  it  for  granted,  that  better  are  not 
to  be  found  ;  and,  consequently,  that  positive  proof  is 
wanting.  But  if  it  be  allowed,  that  there  is  no  posi- 
tive evidence  in  favor  of  admitting  unbaptized  per- 
sons to  the  supper,  it  amounts  to  a  concession  that 
there  is  no  proof  at  all.  Nothing  of  a  positive  and 
ritual  nature  can  be  proved  a  duty,  or  agreeable  to  the 
will  of  God,  merely  by  our  own  reasonings,  or  by 
arguments  formed  on  moral  precepts  and  general  rules 
of  conduct.  For  if  once  we  admit  any  thing  in  the 
worship  of  God,  as  a  duty,  that  is  grounded,  either 
on  far-fetched  inferences  from  particular  declarations 
of  scripture,  in  which  the  holy  penmen  do  not  appear 
to  have  had  the  least  thought  of  the  matter  in  ques- 

*Rom.  xiv.  1.  3.  ami  xv.  7.     Acts.  xv.  8,  0.    1  Cor  ix.  19— 23. 
126 


47]  OF  THE  BAPTISTS. 

lion  5  or  on  our  own  ideas  of  expediency  and  useful- 
ness, we  shall  not  know  where  to  stop.  On  this 
principle,  a  great  number  of  ceremonies  were  brought 
into  the  church  of  Rome,  and  might  be  introduced  by 
us,  though  not  one  of  them  could  stand  that  divine 
query,  "  Who  hath  required  this  at  your  hand  ?"  As 
it  cannot  be  proved,  by  the  deductions  of  reason,  that 
it  is  the  duty  of  any  man  to  eat  bread  and  to  drink 
wine,  as  a  branch  of  divine  worship,  but  only  from  the 
testimony  of  God,  so  what  he  has  revealed  in  regard 
to  that  matter  is  our  only  rule  in  all  that  relates  to 
the  Lord's  supper.  Consequently,  as  these  passages 
say  nothing  at  all  about  baptism,  nor  about  com- 
munion at  the  Lord's  table,  either  strict,  or  free  ;  they 
have  neither  pertinency  of  application,  nor  force  of 
argument.  The  New  Testament  knows  no  more  of 
infant  baptism,  than  it  does  of  infant  communion:  and 
the  arguments  adduced  in  defence  of  the  former,  will 
equally  apply  to  the  latter.* 

The  converted  Romans  were  commanded  by  Paul 
to  "  receive  them  that  were  weak  in  faith,  as  God  and 
Christ  had  received  them."  And  we  are  plainly  in* 
formed,  that  the  persons  intended  were  such,  as  had 
not  a  clear  discernment  of  their  Christian  liberty,  in 
regard  to  the  eating  of  meats  forbidden  by  the  cere- 
monial law,  and  the  observation  of  days,  that  was  of  old 
required  by  it.  What  has  this  to  do  with  free  com- 
munion? Paul  says,  in  this  very  epistle,  "I  com- 
mend unto  you  Phebe  our  sister, — that  ye  receive  her 
in  the  Lord."  Was  her  admission  to  the  holy  table 
the  principal  thing  that  he  desired  of  the  believing 
Romans  ?  No ;  he  evidently  had  something  else  in 
view  ;  something  that  would  manifest  their  love  to  a 
disciple  of  Christ,  much  more  than  barely  permitting 
her  to  have  communion  with  them  in  the  sacred  sup- 
per.    For  he  immediately  adds  ;  "  And  that  ye  assist 

*  Dr.  Priestley  is  also  of  the  same  opinion.  For  he  says,  4  No  objection  can  be 
made  to  this  custom,  [i.  e.  of  giving  the  Lord's  supper  to  infants]  but  what  may, 
with  equal  force,  be  made  to  the  custom  of  baptizing  infants  And  he  informs 
us,  that  infant  communion  is  to  this  day  the  practice  of  the  Greek  churches,  of 
the  Russians,  the  Armenians,  the  RJaronites,  the  Copts,  the  Assyrians,  and  pro- 
bably ail  other  oriental  churches.'  Address  to  Protestant  Dissenters  on  giving 
the  Lord's  Supper  to  Children,  p.  28,  31. 
126 


BOOTH *S   VINDICATION-  [48 

her  in  whatsoever  business  she  hath  need  of  you."* 
Or,  did  he  solicit  admission  to  the  Lord's  table,  for 
himself  and  his  fellow  ministers,  among  the  Corin- 
thians, when  he  said  ;  "  Receive  us  ;  we  have  wronged 
no  man  ;  we  have  corrupted  no  man  ;  we  have  defraud- 
ed no  man  ?"f  Or,  for  Epaphroditus,  when  he  thus 
expressed  himself  to  the  Philippians ;  "  Receive  him, 
therefore,  in  the  Lord,  with  all  gladness,  and  hold  such 
in  reputation  ?"J  Or,  for  Onesimus,  when  he  said  to 
Philemon  ;  4<  Receive  him,  that  is  mine  own  bowels — 
Receive  him  as  myself  ?"§  Was  communion  at  the 
Lord's  table  the  principal  thing  which  the  apostle  John 
had  in  his  eye,  when  he  said  ;  *  We  therefore  ought 
to  receive  such,  that  we  might  be  fellow-helpers  to  the 
truth  ?"||  It  is,  I  will  venture  to  affirm,  a  much 
greater  thing  to  receive  either  a  weak  or  a  strong  be- 
liever, in  the  sense  of  these  exhortations,  than  merely 
to  grant  him  a  place  at  the  Lord's  table. 

Besides,  the  faith  of  a  sincere  believer  may  be  as 
weak,  and  require  as  much  forbearance,  in  regard  to 
the  holy  supper,  as  in  respect  of  baptism.  A  reform- 
ed and  really  converted  Catholic  may  desire  fellow- 
ship with  us,  who  still  retains  the  Popish  error  of 
communion  in  one  kind  only  :  but  are  we  obliged  by 
this  apostolic  precept,  to  mutilate  the  sacred  ordinance 
in  condescension  to  his  weakness  ? — To  embrace  the 
weak,  as  well  as  the  strong  believer,  in  the  arms  of 
Christian  affection,  is  a  capital  duty  of  the  moral  law. 
To  bear  with  a  brother's  infirmities,  and  to  "  forbear 
one  another  in  love,"  are  certainly  required  by  that 
command,  which  says  ;  "Thou  shalt  love  thy  neigh- 
bor as  thyself :"  and  would  have  been  our  duty,  if 
neither  baptism  nor  the  Lord's  supper  had  ever  exist- 
ed. But  are  we  to  regulate  our  conduct  in  the  ad- 
mission of  persons  to  a  positive  institution  ; — to  one 
which  depends  entirely  on  the  sovereign  pleasure  of 
God,  by  inferences  drawn  from  the  general  and  natural 
duties  of  the  moral  law  ? — Were  the  precepts  of  that 
eternal  law  ever  considered  by  the  priests  or  the  peo 

*  Rom.  xvi.  1,  2.  |2  Cor.  vii.  2.  t  Philip,  ii.  29. 

$Pmlem.  12,17.  ||  3  John  8. 

126 


49^)  OF  THE  BAPTISTS. 

pie  of  old,  as  the  rule  of  administering  positive  insti- 
tutions ?  Had  they  not  another  system  of  precepts, 
express  precepts ^  intended  for  that  purpose  ?  and  was 
not  such  a  ritual  absolutely  necessary  ? 

Supposing,  however,  that  there  were  no  way  of  re- 
ceiving one  that  is  weak  in  faith,  but  by  admitting 
him  to  the  Lord's  table,  this  text  would  be  far  from 
proving  what  our  opponents  desire;  unless  they  could 
make  it  appear,  that  the  "  weak  in  faith"  were  unbap- 
tized  ;  or  at  least,  so  considered  by  their  stronger  bre- 
thren ;  for  that  is  the  point  in  dispute  between  us.  But 
that  Paul  considered  the  believing  Romans  to  whom, 
he  wrote,  as  baptized  Christians,  is  allowed  by  all. 

*  But  God  receives  the  weak  in  faith ;  and  we  are 
expressly  commanded  to  receive  one  another,  not  to 
doubtful  disputations,  but  as  Christ  hath  received  us 
to  the  glory  of  God.'  Granted  :  yet  permit  me  to  ask, 
Is  the  divine  conduct,  is  the  favor  of  God,  or  the  kind- 
ness of  Christ,  in  receiving  sinners,  the  rule  of  our 
proceeding  in  the  administration  of  positive  institu- 
tions ?  Whom  does  God,  whom  does  Christ  receive  ? 
None  but  those  that  believe,  and  profess  faith  in  che 
Lord  Messiah  ?  Our  brethren  will  not  affirm  it.  For 
if  divine  compassion  did  not  extend  to  the  dead  in 
sin  ;  if  the  kindness  of  Christ  did  not  relieve  the  ene- 
mies of  God ;  none  of  our  fallen  race  would  ever  be 
saved.  But  does  it  hence  follow,  that  we  must  admit 
the  unbelieving  and  the  unconverted, either  to  baptism, 
or  the  holy  table  ?  Our  gracious  Lord  freely  accepts 
all  that  desire  it  and  all  that  come  ;  but  are  we  bound, 
by  his  example,  to  receive  every  one  that  solicits  com- 
munion with  us  ?  Our  opponents  dare  not  assert  it. 
For  though  the  Great  Supreme  is  entirely  at  liberty 
to  do  as  he  pleases,  to  reject  or  accept  whom  he  will ; 
yet  it  is  not  so  with  his  ministering  servants  and  pro- 
fessing people,  in  regard  to  the  sacred  supper.  No  ; 
it  is  their  indispensable  duty  and  their  everlasting 
honor,  to  regard  his  revealed  will  and  obey  his  right- 
eous commands.  The  divine  precepts  contained  in  the 
Bible,  not  the  divine  conduct  in  the  administration  of 
a  sovereign  Providence,  are  the  only  rule  of  our  obedi- 
ence in  all  things  relating  to  positive  institutions 
126 


BOOTH  S    VINDICATION  (^50 

Besides,  gospel  churches  are  sometimes  obliged, 
by  the  laws  of  Christ,  to  exclude  from  their  com- 
munion those  whom  he  has  received.  Have  churches 
never  excluded  any  for  scandalous  backslidings, 
whom,  notwithstanding,  they  could  not  but  consider 
as  received  of  Christ?  Do  they  never  exclude  any 
but  such  of  whom  they  have  no  hope  ?  I  cannot  sup- 
pose, nor  will  they  affirm  any  such  thing.  But  if 
there  may  be  a  just  cause  of  excluding  such  from  com- 
munion whom  God  has  received,  why  may  there  not 
be  a  sufficient  reason  of  refusing  communion  to  some, 
whom  we  look  upon  as  the  objects  of  God's  peculiar 
favor  ?  Is  there  not  as  great  a  degree  of  disappro- 
bation discovered  in  the  former  case,  as  there  is  in  the 
latter?  and  is  not  the  word  of  God  our  only  rule  in 
both  cases  ?  It  is  not  every  one,  therefore,  that  is  re- 
ceived of  Jesus  Christ  who  is  entitled  to  communion 
at  his  table  ;  but  such,  and  only  such,  as  revere  his 
authority,  submit  to  his  ordinances,  and  obey  the  laws 
of  his  house. 

By  the  text  from  the  Acts  of  the  Apostles  we  learn, 
that  u  God  is  no  respecter  of  persons  ;,J  that  he,  as  a* 
absolute  sovereign,  bestows  his  favors  on  Jews  and 
Gentiles  without  any  difference.  But  must  we  infer 
from  hence,  that  they  whose  honor  and  happiness  it 
is  to  be  his  obedient  servants,  are  entirely  at  liberty  to 
receive  to  communion  at  the  Lord's  table  all  that  be- 
lieve, without  any  difference?  Can  they  justly  con- 
clude, that  because  Jehovah  dispenses  his  blessings  as 
lie  pleases,  they  may  administer,  or  omit,  his  positive 
institutions  as  they  please  ? 

Once  more  :  They  produce,  as  much  in  their  favor, 
the  declarations  of  Paul  to  the  church  at  Corinth,  re- 
lating to  his  own  conduct.  "  For  though  I  be  free  from 
all  men,  yet  have  I  made  myself  servant  unto  all,  that 
I  might  gain  the  more.  And  unto  the  Jews  I  became 
as  a  Jew,  that  I  might  gain  the  Jewsj  to  them  that 
are  under  the  law,  as  under  the  law,  that  I  might  gain 
them  that  are  under  the  law  ;  To  them  that  are  with- 
out law,  as  without  law,  (being  not  without  law  to 
God,  but  under  the  law  tj  Christ,)  that  I  might  gain 
them  that  are  without  law.  To  the  weak  became  I 
126 


51 J  OF  THE  BAPTISTS 

as  weak,  that  I  might  gain  the  weak.  I  am  made  all 
things  to  all  men,  that  I  might  by  all  means  save  some. 
And  this  I  do  for  the  gospel's  sake,  that  I  maybe  par- 
taker thereof  with  you."  1  Cor.  ix.  19 — 23.  And 
what  do  we  learn  in  general  from  this  passage,  but  that 
he  out  of  his  great  concern  for  the  good  of  mankind, 
and  his  abundant  zeal  for  the  glory  of  God,  was  will- 
ing to  do,  or  forbear,  any  thing  that  was  lawful,  in  or- 
der to  gain  an  impartial  hearing  from  both  Jews  and 
Gentiles  wherever  he  came?  I  said,  any  thing  that 
was  lawful;  the  rule  of  which  is  the  divine  precept,  or 
some  example  warranted  by  divine  authority.  Nor  can 
we  view  these  words  in  a  more  extensive  sense,  without 
implicitly  charging  the  great  apostle  with  temporizing, 
and  highly  impeaching  his  exalted  character. — But 
what  has  this  text,  any  more  than  the  former,  to  do 
with  the  administration,  or  laying  aside,  of  positive 
institutions  ?  It  was  the  duty  of  Aaron,  as  well  as  of 
Paul,  and  of  us,  to  seek  the  happiness  of  his  fellow 
creatures  and  the  honor  of  God,  to  the  utmost  of  his 
ability.  But  was  this  general  obligation  the  rule  of 
his  performing  the  solemn  sanctuary  services  on  the 
great  day  of  atonement  ?  Could  he  conclude  from 
hence,  that  if  the  dispositions  of  the  people  required 
it,  he  was  at  liberty  to  omit  any  of  the  sacred  rites,  or 
to  transpose  the  order  in  which  Jehovah  command- 
ed they  should  be  performed  ?  If  any  can  make  it 
appear  that  this  passage  really  has  a  relation  to  the 
positive  appointments  of  Christ,  it  must  be  consider- 
ed as  the  Magna  Charta  of  a  dispensing,  priestly  power, 
in  regard  to  those  institutions. 


SECTION  V. 

The  Temper  required  of  Christians  towards  one  another } 
not  contrary  to  our  Practice — Our  Conduct  freed  from 
the  Charge  of  Inconsistency — No  Reason  to  exalt  the 
Lord's  Supper,  in  point  of  Importance,  as  superior  to 
the  Ordinance  of  Baptism. 

Nothing   is    more  common,    with  our  opponents, 
when  pleading  for  free  communion,  than  to  display 
126 


booth's  vindication  [  5*2 

the  excellence  of  Christian  charity ;  and  to  urge  the 
propriety,  the  utility,  the  necessity  of  bearing  with 
one  another's  mistakes,  in  matters  that  are  non-essen- 
tial; in  which  number  they  class  the  ordinance  of  bap- 
tism. The  epithets  not  fundamental — non-essential, 
frequently  applied  to  baptism,  might  be  applied,  with 
equal  propriety  to  the  Lord's  supper?  But  in  what 
respect  is  a  submission  to  baptism  non-essential  ?  To 
our  justifying  righteousness,  our  acceptance  with  God, 
or  an  interest  in  the  divine  favor  ?  So  is  the  Lord's 
supper  ;  and  so  is  every  branch  of  our  obedience.  For 
they  will  readily  allow,  that  an  interest  in  the  divine 
favor,  is  not  obtained  by  the  miserable  sinner,  but 
granted  by  the  Eternal  Sovereign.  That  a  justifying 
righteousness  is  not  the  result  of  human  endeavors, 
but  the  work  of  our  heavenly  Substitute,  and  a  gift  of 
boundless  grace.  And  that  acceptance  with  the  high 
and  holy  God,  is  not  on  conditions  performed  by  us, 
but  in  consideration  of  the  vicarious  obedience  and  pro- 
pitiatory sufferings  of  the  great  Immanuel.  Nay,  since 
our  first  father's  apostacy,  there  never  was  an  ordinance 
appointed  of  God,  there  never  was  a  command  given 
to  man,  that  was  intended  to  answer  any  such  end. 

Baptism  is  not  fundamental ;  is  not  essential.  True  : 
if  limited  to  the  foregoing  cases.  But  are  we  hence 
to  infer,  that  it  is  not  necessary  on  other  accounts  and 
in  other  views?  If  so,  we  may  alter,  or  lay  it  aside, 
just  as  we  please ;  and,  on  the  same  principle,  we  may 
dismiss,  as  non-essential,  all  order  and  every  ordinance 
in  the  church  of  God. 

Is  not  the  institution  of  baptism  a  branch  of  divine 
worship  ?  And  is  not  the  administration  of  it,  prior 
to  the  Lord's  supper,  essential  to  that  order  in  which 
Christ,  commanded  his  positive  appointments  to  be 
regarded  ?  "  Let  all  things  be  done  decently  and  in 
order."  As  the  Divine  Spirit  requires  the  observa- 
tion of  order  in  the  church  of  God,  so  Paul  commends 
the  Corinthians  for  "  keeping  the  ordinances  as  he  de- 
livered them;"  and  expresses  a  holy  joy  on  "beholding 
the  order"  of  that  Christian  church  which  was  at 
Colosse.  But  that  order  which  the  great  Lord  of  all 
appointed,  and  in  the  practice  of  which  the  good 
126 


53j  OF  THE  BAPTISTS. 

apostle  sincerely  rejoiced,  our  brethren,  would  con- 
sider as  a  mere  trifle — as  comparatively  nothing.  But 
give  me  leave  here  to  inquire,  Whether  the  primitive 
order  of  gospel  churches  can  be  detached  from  the 
legislative  authority  of  Jesus  Christ  ?  And,  whether 
the  exercise  of  that  authority  can  be  considered  as 
having  no  connexion  with  his  honor  ?  A  breach  of 
that  order  which  Christ  appointed,  as  king  in  Zion, 
must  be  considered  as  an  opposition  to  his  crown  and 
dignity.  Jesus  our  Lawgiver  is  Jehovah ;  between 
whose  honor  and  the  happiness  of  sinful  worms,  there 
is,  there  can  be  no  comparison.  The  latter  is  only  a 
means,  whereas  the  former  is  the  grand  end,  not  only 
of  a  church  state,  but  of  the  whole  economy  of  provi- 
dence and  grace.  I  may,  therefore,  venture  to  retort 
the  argument ;  though  it  be  admitted,  that  the  edifica- 
tion of  Christians  is  of  great  importance  ;  yet  it  must 
be  allowed,  that  the  honor  of  our  divine  Sovereign  is 
of  infinitely  greater  importance  ;  and,  consequently,  the 
primitive  order  of  the  gospel  churches  should  be  ob- 
served. 

My  readers  must  be  a  little  surprised  at  such  rea- 
soning as  I  have  just  produced.  Are  they  not  ready- 
to  say,  What,  reverse  the  order  of  churches,  appoint- 
ed by  God  himself,  with  a  view  to  edification!  Dis- 
pense with  a  positive  ordinance  of  heaven,  and  break 
a  divine  command,  under  the  pretence  of  promoting 
obedience  to  Christ!  If  we  are  obliged,  in  some  cases, 
to  set  aside  an  ordinance  of  divine  worship,  and  to 
break  a  positive  command,  in  order  that  certain  indi- 
viduals may  perform  another  positive  injunction  of  the 
great  Legislator  ;  the  laws  of  Christ  are  not  half  so 
consistent  as  Paul's  preaching;  "which  was  not  yea 
and  nay."  Nor  have  we,  any  thing  like  a  parallel 
case,  either  in  the  Old  or  New  Testament.  We  find, 
indeed,  an  instance  of  a  typical  rite  giving  way  to 
natural  necessities,  as  when  David  ate  of  the  shew- 
bread,  without  incurring  a  divine  censure  :  but  we  have 
no  example  of  a  positive  ordinance  being  set  aside,  in 
favor  of  any  one's  ignorance  or  prejudice  against  it, 
or  that  he  might  be  edified  by  submitting  to  another 
positive  institution,  of  which  he  desired  to  partake. 

126 


booth's  vindication  [54 

The  neglect  of  circumcision  by  the  Israelites  in  the 
wilderness,  while  they  attended  on  other  positive  ap- 
pointments of  God,  is  argued  strongly  for  free  com- 
munion ;  but  let  it  not  be  forgotten  that  that  omission 
is  keenly  censured  by  the  Holy  Ghost.  The  uncircum- 
cised  state  of  the  people,  whatever  might  be  the  oc- 
casion of  it,  is  called  a  reproach,  "  the  reproach  of 
Egypt ;"  which  odium  was  rolled  from  them  on  the 
borders  of  Canaan,  and  the  place  in  which  they  were 
circumcised  was  called  by  a  new  name,  to  perpetuate 
the  memory  of  that  event.*  Now,  as  that  neglect  of 
the  Israelites  was  a  breach  of  the  divine  command,  a 
reproach  to  their  character  as  the  sons  of  Abraham, 
and  stands  condemned  by  the  Spirit  of  God  ;  it  cannot 
authorize  in  us  a  similar  omission,  much  less  require 
it  at  our  hands.  Nor  is  that  other  instance,  which  is 
sometimes  produced,  relating  to  the  feast  of  passover, 
in  the  reign  of  Hezekiah,  any  more  to  the  purpose. 
For  though  many  of  the  people  were  not  "cleansed 
according  to  the  purification  of  the  sanctuary ;" 
though  "they  did  eat  the  passover  otherwise  than  it 
was  written,"  yet  Hezekiah  was  so  conscious  of  those 
irregularities,  that  he  deprecated  the  divine  anger, 
saying,  "The  good  Lord  pardon  every  one  that  pre- 
pareth  his  heart  to  seek  the  Lord  God  of  his  fathers, 
though  he  be  not  cleansed  according  to  the-  purifica- 
tion of  the  sanctuary.  And  the  Lord  hearkened  to 
Hezekiah,  and  healed  the  people."!  With  what 
shadow  of  reason,  then,  or  of  reverence  for  God's  com- 
mands, can  any  one  plead  this  instance  in  favor  of  free 
communion  ?  Shall  a  deviation  from  a  divine  rule,  a 
deviation  that  is  acknowledged  as  criminal  before  the 
Lord,  and  for  which  pardon  is  requested,  be  adduced, 
as  a  precedent  for  the  conduct  of  Christians!  What 
would  our  brethren  have  thought  of  Hezekiah  and 
his  people,  had  they  taken  the  liberty  of  repeating  the 
disorderly  conduct,  whenever  they  celebrated  the 
paschal  anniversary? — taken  the  liberty  of  trans- 
gressing the  divine  rule,  because  Jehovah  had  once 
graciously  pardoned  their  irregularities,  and  accepted 
their  services,  on  a  similar  occasion  ?     Would  they 

*  Joshua  v.  9.  1 2  Chron.  xxx.  18,  19, 20 

126 


55j  OF  THE  BAPTISTS. 

not  have  been  chargeable  with  bold  presumption,  and 
with  doing  evil  that  good  might  come  ? — I  heartily 
accord  with  the  following  declarations  of  a  learned 
pen  :  *  We  must  serve  God,  not  as  we  think  fit,  but 
as  he  hath  appointed.  God  must  be  judge  of  his  own 
honor. — Nothing,  then,  is  small,  whereupon  depends 
the  sanctity  of  God's  commandment  and  our  obedi- 
ence.'* There  is,  however,  little  need  of  the  maxims 
or  the  declarations  of  men,  while  we  have  the  decision 
of  Him  who  purchased  the  church  with  his  own  blood; 
of  Him  who  is  to  be  our  final  judge.  Now  the  lan- 
guage of  that  Being  is  ;  "In  all  things  that  I  have  said 
unto  you,6e  circumspect — Teaching  them  to  observe  all 
things  whatsoever  I  have  commanded  you. "  And  it  is 
worthy  of  remark,  that  it  stands  recorded  to  the  honor 
of  Moses,  seven  or  eight  times  in  one  chapter,  that 
"he  did  as  the  Lord  commanded  him." — Exod.  xl. 

The  question  is  not,  whatever  our  opponents  may 
think,  Whether  baptism  is  essential  to  our  salvation? 
But,  Whether  God  has  not  commanded  it?  Whether 
it  is  not  a  believer's  duty  to  be  found  in  it  ?  And, 
Whether  the  pastor  and  members  of  a  Baptist  church 
could  justify  themselves,  in  admitting  persons  to  com- 
munion that  have  never  been  baptized?  On  the  prin- 
ciple assumed  by  those  who  charge  us  with  bigotry 
in  this  thing,  a  professor  that  has  no  inclination  to 
obey  a  divine  command,  may  vindicate  his  refusal,  by 
saying ;  i  The  performance  of  it  is  not  essential  to  my 
happiness  ;  for  a  sinner  may  be  saved  without  it.'  A 
mode  of  arguing  this,  big  with  rebellion  against  the 
dominion  of  God  :  a  principle,  which,  pursued  in  its 
consequences,  is  pregnant  with  ruin  to  immortal  souls. 
What,  shall  we  do  nothing  that  God  has  commanded, 
unless  we  look  upon  it  as  essentially  necessary  to  our 
future  felicity  ?  Is  this  the  way  to  manifest  our  faith 
in  Jesus  and  love  to  God  ? — How  much  better  is  the 
reasoning  of  Mr.  Charnock,  when  he  says  :  "  Deus 
voluit,  is  a  sufficient  motive  ;  and  we  cannot  free  our- 
selves from  the  censure  of  disobedience,  if  we  observe 
not  his  commands  in  the  same  manner  that  he  enjoins 
them  ;   in  their   circumstances,   as   well  as  their   sub- 

*Pemble's  Introduction  to  Worthy  Receiving  the  Lord's  Supper,  p.  21,  31. 
126 


booth's  vindication  [$& 

stance. — Who  can,  upon  a  better  account,  challenge 
an  exemption  from  positive  institutions  than  our 
Saviour,  who  had  no  need  of  them  :  yet  how  observant 
was  he  of  them,  because  they  were  established  by  di- 
vine authority!  So  that  he  calls  his  submitting-  to  be 
baptized  of  John,  a  fulfilling  of  righteousness — Is  it  not 
a  great  ingratitude  to  God,  to  despise  what  he  com- 
mands as  a  privilege  ?  Were  not  the  apostles  men 
of  an  extraordinary  measure  of  the  Spirit,  because  of 
their  extraordinary  employments  ?  And  did  they  not 
exercise  themselves  in  the  institutions  of  Christ  ? 
How  have  many  [meaning  the  Quakers]  proceeded 
from  the  slighting  of  Christ's  institutions,  to  the  deny- 
ing the  authority  of  his  word-!  A  slighting  Christ 
himself,  crucified  at  Jerusalem,  to  set  up  an  imaginary 
Christ  within  them!'* 

*  But  must  we  not  exercise  Christian  charity,  and 
bear  with  one  another's  infirmities  f  Should  we  not 
seek  peace,  and  endeavor  to  promote  harmony  among 
the  people  of  God  r'  Undoubtedly  :  yet  is  there  no 
way  for  us  to  exercise  love  and  forbearance  without 
practising  free  communion  ?  Can  we  not  promote 
peace  and  harmony  without  practically  approving  of 
infant  sprinkling  as  if  it  were  a  divine  ordinance, 
while  we  are  firmly  persuaded  that  God  never  appoint- 
ed it  ?  Or,  are  we  bound  to  admit  as  a  fact,  what  we 
verily  believe  is  a  falsehood  ?  The  distinction  between 
a  Christian  who  holds  what  I  consider  as  a  practical 
error  in  the  worship  of  God,  and  the  mistake  main- 
tained, is  wide  and  obvious.  It  is  not  an  erroneous 
principle,  or  an  irregular  practice,  that  is  the  object 
of  genuine  charity.  No  ;  it  is  the  person  who  main- 
tains an  error,  not  the  mistake  defended,  that  calls  for 
my  candor.  The  former,  I  am  bound,  by  the  highest 
authority,  to  lov3  as  myself ;  the  latter,  I  should  ever 
consider  as  inimical  to  the  honor  of  God,  as  unfriend- 
ly to  my  neighbor's  happiness,  and  therefore  dis- 
courage it,  in  the  exercise  of  a  Christian  temper, 
through  the  whole  of  my  conduct. — I  freely  allow  that 
a  mistake  which  relates  merely  to  the  mode  and  sub- 
ject of  baptism,  is  comparatively  small ;  but  still,  while 

*  Works,  Vol.  II.  p.  766,  773,  "5 

126 


57^  OF  THE  BAPTISTS. 

I  consider  the  aspersion  of  infants  as  a  human  inven- 
tion in  the  solemn  service  of  God,  I  am  bound  to  en- 
ter my  protest  against  it ;  and  by  a  uniform  practice 
to  shew,  that  I  am  a  Baptist — the  same  when  a  Paedo- 
baptist  brother  desires  communion  with  me,  as  when 
one  of  my  own  persuasion  makes  a  similar  request. 
Thus  proving  that  I  act,  not  under  the  impulse  of 
passion,  but  on  a  dictate  of  judgment :  and  then  the 
most  violent  Paedobaptist  opponents  will  have  no 
shadow  of  reason  to  impeach  my  integrity  ; — no  pre- 
tence for  surmising,  that  when  I  give  the  right  hand 
of  fellowship  to  such  as  have  been  immersed  on  a  pro- 
fession of  faith,  I  act  on  principles  of  conscience  ;  but 
that  when  admitting  such  to  communion  who  have 
been  only  sprinkled,  I  act  on  motives  of  convenience. 
Though  some  of  our  Paedobaptist  brethren  would 
urge  us  to  open  communion  as  being  candid  and 
catholic,  some  even  of  themselves  view  the  subject 
very  differently. — A  Paedobaptist,  when  remonstrating 
against  the  conduct  of  some  Independent  churches, 
that  received  Baptists  into  communion  with  them, 
says;  'Let  men  pretend  what  they  can  for  such  a 
hotch-potch  communion  in  their  churches,  I  steadfastly 
believe  the  event  and  issue  of  such  practices  will, 
sooner  or  later,  convince  all  gainsayers,  that  it  neither 
pleaseth  Christ,  nor  is  any  way  promotive  of  true 
peace  or  gospel  holiness  in  the  churches  of  God's 
people. — I  shall  never  be  reconciled  to  that  charity , 
which,  in  pretence  of  peace  and  moderation,  opens  the 
church's  door  to  church-disjointing  principles.'  And 
he  entitles  his  performance,  "  The  sin  and  danger  of 
admitting  Anabaptists  to  continue  in  the  Congrega- 
tional churches,  and  the  inconsistency  of  such  a  practice 
with  the  principles  of  both.*'* 

Here  one  can  hardly  avoid  observing  the  very  pecu- 
liar treatment  which  the  Baptists  in  general  meet 
from  their  Paedobaptist  brethren.  Do  we  strictly 
abide  by  our  own  principles,  admitting  none  to  com- 
munion with  us,  but  Ihose  whom  we  consider  as  bap- 
tized believers  r     We  are  censured  by  many  of  them 

•  In  Crosby's  Hist  Bap.  Vol.  III.  page  45,  46,  47. 
126 


booth's  vindication  [53 

as  uncharitably  rigid,  and  are  called  by  one  gentlemant 
watery  bigots.  Do  any  of  our  denomination,  under  a 
plea  of  Catholicism,  depart  from  their  avowed  senti- 
ments, and  connive  at  infant  sprinkling? — They  are 
suspected,  by  others  of  the  Psedobaptists,  as  a  set  of 
temporizers.  So  that  like  those  unhappy  persons  who 
fell  into  the  hands  of  Procrustes,  some  of  us  are  too 
short,  and  we  must  be  stretched  ;  others  are  too  long, 
and  they  must  be  lopped. — But  I  return  to  my  argu- 
ment. 

It  should  be  observed,  that  forbearance  and  love, 
not  less  than  resolution  and  zeal,  must  be  directed  in 
the  whole  extent  of  their  exercise,  by  the  word  of 
God  5  else  we  may  greatly  offend,  and  become  par- 
takers of  other  men's  sins,  by  conniving  when  we 
ought  to  reprove.  If  the  divine  precepts,  relating  to 
love  and  forbearance,  will  apply  to  the  case  in  hand  ; 
or  so  as  to  justify  our  connivance  at  an  alteration,  a 
corruption,  or  an  omission  of  baptism  \  they  will  do 
the  same  in  regard  to  the  Lord's  supper. — And  then 
we  are  bound  to  bear  with  sincere  Papists,  in  their 
mutilation  of  the  latter ;  and  to  exculpate  our  upright 
friends  the  Quakers,  in  their  opposition  to  both.  For 
it  cannot  be  proved  that  baptism  is  less  fundamental 
than  the  sacred  supper. — 'There  is  a  false,  ungodly 
charity,'  says  a  sensible  Psedobaptist  writer,'  a  strange 
fire,  that  proceeds  not  from  the  Lord  ;  a  charity  that 
gives  up  the  honor  of  religion,  merely  because  we 
will  not  be  at  the  pains  to  defend  it — Vile  principles 
can  easily  cover  themselves  with  the  names  of  temper, 
charity,  moderation,  and  forbearance  ;  but  those  glori- 
ous things  are  not  to  be  confounded  with  lukewarm- 
ness,  self-seeking,  laziness,  or  ignorance — As  there  is 
a  cloak  of  covetousness,  so  there  is  a  cloak  of  fear  and 
cowardice — You  are  never  to  make  peace  with  men 
at  the  expense  of  any  truth,  that  is  revealed  to  you  by 
the  great  God  5  because  that  is  offering  up  his  glory 
in  sacrifice  to  your  own — Do  not  dismember  the  Chris- 
tian religion,  but  take  it  all  together  :  charity  was 
never  designed  to  be  the  tool  of  unbelief.  See  how 
the    Spirit  has    connected    both    our   principles    and 


59]  OF  THE  BAPTISTS. 

duties.  Follow  peace  with  all  men,  and  holiness,  with- 
out which  no  man  shall  see  the  Lord.'* — 'I  know  not 
that  man  in  England,'  says  Dr.  Owen,  '  who  is  willing 
to  go  farther  in  forbearance,  love,  and  communion 
with  all  that  fear  God,  and  hold  the  foundation,  than 
I.  am  :  but  this  is  never  to  be  done  by  a  condescen- 
sion from  the  exactness  of  the  least  apex  of  gospel 
truth.'t 

Another  Psedobaptist  author,  when  treating  on 
charity  and  forbearance,  expresses  himself  in  the  fol- 
lowing language  :  '  A  considerable  succedaneum  for 
the  Christian  unity,  is  the  catholic  charity ;  which  is 
like  the  charity  commended  by  Paul  in  only  this  one 
circumstance,  that  it  "groweth  exceedingly" — Among 
the  stricter  sort,  it  goes  chiefly  under  the  name  of 
forbearance.  We  shall  be  much  mistaken  if  we  think 
that  by  this  soft  and  agreeable  word,  is  chiefly  meant 
the  tenderness  and  compassion  inculcated  by  the  pre- 
cepts of  Jesus  Christ  and  his  apostles.  It  strictly 
means,  an  agreement  to  differ  quietly  about  the  doc- 
trines and  commandments  of  the  gospel,  without  in- 
terruption of  visible  fellowship.  They  distinguish 
carefully  between  fundamentals,  or  things  necessary  to 
be  believed  and  practised  ;  and  circumstantials,  or 
things  that,  are  indifferent.  Now  whatever  foundation 
there  may  be  for  such  a  distinction  in  human  systems 
of  religion  ;  it  certainly  looks  very  ill-becoming  in  the 
churches  of  Christ,  to  question  hoiv  far  he  is  to  be  be- 
lieved and  obeyed.\  That  illegitimate  charity  and 
false  moderation,  which  incline  professors  to  treat 
divine  institutions  as  articles  of  small  importance, 
led  Melancthon,  to  place  the  doctrine  of  justification 
by  faith  alone,  the  number  of  positive  institutions  in 
the  Christian  church,  the  jurisdiction  claimed  by  the 
Pope,  and  several  superstitious  rites  of  the  Romish  re- 
ligion, among  things  indifferent,  when  an  imperial 
edict  required  compliance. §  But,  'as  we  must  take 
heed  that  we  do  not  add  the  fancies  of  men  to  our 
divine  religion,  so  we  should  take  equal  care  that  we 

*  ?.ir.  Bradbury's  Duty  and  Doct.  of  Bap.  p.  201,  213,  214 
\  In  Mr.  Bradbury,  an  before,  p   108.  \  Strictures  on  Modern  SiiiKWiy. 

*>  Mosheim's  Eccle3  Hist.  Vol.  IV.  p.  37,  38. 
126 


BOOTH  S  \  INDICATION  |_6G 

do  not  curtail  the  appointments  of  Christ,'*  out  of  any 
pretence  to  candor. 

Once  more  :  Remarkably  strong,  are  the  -words  of 
Mr.  John  Wesley,  which  are  quoted  with  approba- 
tion by  Mr.  Rowland  Hill.  '  A  catholic  spirit  is  not 
speculative  latitudinarianism.  It  is  not  an  indiffer- 
ence to  all  opinions.  This  is  the  spawn  of  hell ;  not 
the  offspring  of  heaven.  This  unsettledness  of 
thought,  this  being  driven  to  and  fro,  and  tossed 
about  with  every  wind  of  doctrine,  is  a  great  curse, 
not  a  blessing ;  an  irreconcilable  enemy,  not  a  true 
Catholicism. — A  man  of  a  true  catholic  spirit  does 
not  halt  between  two  opinions,  nor  vainly  endeavors 
to  blend  them  into  one.  Observe  this,  you  that  know 
not  what  spirit  you  are  of ;  who  call  yourselves  of  a 
catholic  spirit,  only  because  you  are  of  a  muddy  un- 
derstanding ;  because  your  mind  is  all  in  a  mist  \  be- 
cause you  are  of  no  settled,  consistent  principles,  but 
are  for  jumbling  all  opinions  together.! 

Our  brethren  with  an  air  of  superior  confidence 
often  demand,  '  What  have  we  to  do  with  another's 
baptism?'  This  interrogatory  I  would  answer  by 
proposing  another  :  What  have  I  to  do  with  another's 
faith,  experience,  or  practice?  In  one  view,  nothing  at 
all,  if  he  do  not  injure  my  person,  character,  or  pro- 
perty ;  for  to  his  own  master  he  stands  or  falls.  In 
another,  much  ;  that  is,  if  he  desire  communion  with 
me  at  the  Lord's  table.  After  believing,  baptism  is 
ihe  first,  the  very  first  that  requires  a  public  act  of 
obedience.  But  he  says  4I  have  been  baptized.' 
Perhaps  not.  Make  it  appear,  however,  and  I  shall 
say  no  more  on  that  subject. — '  I  am  really  persuaded 
of  it  in  my  own  mind.  Were  it  otherwise,  I  should 
not  hesitate  a  moment  to  be  immersed  on  a  profession 
of  faith.  I  am  persuaded  Christ  has  accepted  me, 
and  that  it  is  my  duty  to  receive  the  holy  supper.' 
That  Christ  has  received  you,  I  have  a  pleasing  per- 
suasion ;  and  so  I  conclude,  in  a  judgment  of  charity, 
concerning  all  whom  I  baptize  :  but  that  it  is  the  im- 
mediate duty  of  any  unbaptized  believer  to  approach 

*  Dr.  Watt's  Humble  Attempt,  p.  62. 

t  lu  Mr.  Rowland  Hill's  Full  Answer  to  Mr.  J.  Wesley's  Remarks,  p  40,  41- 
126 


6lJ  Of  THE  BAPTISTS. 

the  Lord's  table,  I  cannot  perceive  ;  the  general  prac 
tice  of  the  Christian  church  in  every  age,  has  been  in 
the  negative.  A  learned  writer  assures  us,  that 
1  among  all  the  absurdities  that  ever  were  held,  none 
ever  maintained  that,  that  any  person  should  partake 
of  the  communion  before  he  was  baptized. '  Christ 
commands  believers  to  remember  him  at  his  own 
table.  But  were  those  believers  to  whom  he  first  gave 
the  command  unbaptized?  Or,  can  we  infer,  because 
it  is  the  duty  of  all  baptized  believers  to  celebrate  the 
Lord's  supper,  that  it  is  the  immediate  duty  of  one 
that  is  not  baptized,  so  to  do  ? — Suppose  a  Jew,  a 
Turk,  or  a  Pagan,  to  be  enlightened  by  divine  grace, 
to  have  the  truth  as  it  is  in  Jesus,  to  love  God  and 
desire  communion  with  his  people  before  he  is  bap- 
tized ;  would  you  think  it  right,  could  your  own  con- 
science admit  of  it,  as  consistent  with  the  revealed 
will  of  Christ  and  the  practice  of  his  apostles,  that 
such  a  request  should  be  granted  by  any  gospel 
church  ?  In  a  case  of  this  kind,  I  presume, — and 
there  have  been  millions  of  Jews  and  Heathens  con- 
verted, since  the  Christian  era  commenced, — in  such 
a  case  you  would  easily  discern  a  consistency  be- 
tween loving  him  as  a  believer,  and  refusing  to  have 
communion  with  him  till  he  was  baptized.  Nay,  I 
cannot  help  thinking,  but  you  would  be  startled  at  the 
report  of  any  religious  community  admitting  such  an 
one  to  the  Lord's  table  ;  because  it  would  strike  yott 
as  a  notorious  departure  from  the  divine  rule  of  pro- 
ceeding, from  the  laws  and  statutes  of  Heaven  in  that 
case  made  and  provided.  Besides,  you  have  already 
acknowledged,  that  if  you  did  not  consider  yourself 
as  baptized,  if  you  thought  immersion  on  a  profession 
of  faith  essential  to  baptism,  which  you  very  well 
know  is  my  sentiment,  you  should  think  it  your  duty 
to  submit,  you  would  not  hesitate  a  moment.  So 
that,  were  I  to  encourage  your  immediate  approach  to 
the  sacred  supper,  I  should  stand  condemned  on  your 
own  principles. 

This,  then,  is  the  only  question  between  us,  what  is 
baptism  ?     For  you  dare  not  assert,  you  cannot  sup- 
126 


BOOTH'S   VINDICATION  [  6S 

pose,  that  an  unbaptized  believer,  descended  from 
Christian  parents,  has  any  pre-eminence,  in  point  of 
claim  to  communion,  above  a  truly  converted  Jew  : 
and  you  must  allow  that  I  have  an  equal  right  with 
you,  or  any  other  man,  to  judge  for  myself  what  is 
essential  to  baptism.  You  verily  believe  that  you 
have  been  baptized  ;  I  am  equally  confident,  from  your 
own  account  of  the  matter,  that  you  have  not.  Your 
conscience  opposes  the  thought  of  being  immersed  on 
a  profession  of  faith,  because,  in  your  opinion,  it 
would  be  rebaptization  ;  mine  cannot  encourage  your 
approach  to  the  Lord's  table,  because  I  consider  in- 
fant baptism  as  invalid. — Now  I  appeal  to  the  reader, 
I  appeal  to  our  brethren  themselves,  whether,  on  our 
Antipaedobaptist  principles,  we  are  not  obliged  to 
consider  a  truly  converted  but  unbaptized  Mussulman 
and  a  converted  Englishman,  who  has  had  no  other 
than  psedobaptism,  as  on  a  level  in  point  of  com- 
munion with  us  ?  For  God  is  no  respecter  of  persons. 
It  is  no  matter  where  a  man  was  born,  or  how  he  was 
educated  ;  whether  he  drew  his  first  breath  at  Con- 
stantinople, or  Pekin,  or  London  ;  whether  his  parents 
taught  him  to  revere  the  Koran  of  Mahomet,  the 
Institutes  of  Confucius,  or  the  Revelation  of  God  ;  if 
he  really  be  born  of  the  Spirit  he  has  an  equal  claim 
to  all  the  privileges  of  a  gospel  church,  with  a  true 
convert  descended  from  Christian  ancestors.  And  if 
so,  while  our  brethren  abide  by  their  present  hypo- 
thesis, they  could  not  refuse  the  sacred  supper  to  the 
one,  any  more  than  the  other,  without  the  most  pal- 
pable inconsistency  ;  though,  by  admitting  the  former 
to  that  divine  appointment,  they  would  surprise  and 
offend  all  that  heard  of  it. 

But,  notwithstanding  all  I  have  said,  we  stand 
charged  by  our  brethren  with  a  notorious  inconsistency 
in  our  own  conduct;  because  we  admit  Paedobaptist 
ministers  into  our  pulpits,  to  whom  we  should  refuse 
communion  at  the  Lord's  table. 

The  first  thing,  that  demands  regard,  is  the  state 
of  the  question  which  is  now  before  us.  The  point  in 
dispute  is,  whether  baptism  be  equally  necessary  to 
126 


63j  OF  THE  BAPTISTS. 

the  occasional  exercise  of  ministerial  gifts,  as  it  is  to 
communion  at  the  Lord's  table  ?  and,  whether  the 
scripture  favor  the  one  as  much  as  the  other  ? 

Such  being  the  state  of  the  question,  I  beg  leave  to 
ask  ;  Supposing  our  brethren  to  prove  the  affirmative 
beyond  a  doubt,  what  is  the  consequence,  and  how  are 
we  affected  by  it  ?  Is  it,  that  we  are  found  guilty  of 
a  direct  violation  of  some  divine  command,  that  re- 
quires us  to  receive  Paedobaptists  into  our  com- 
munion ?  This  is  not  pretended.  Is  it,  that  we  oppose 
some  plain  apostolic  precedent?  neither  is  this  laid  to 
our  charge.  What,  then,  is  the  conclusion  they 
would  infer  ?  It  must,  surely,  be  something  formida- 
ble to  every  Baptist;  otherwise  it  is  hardly  supposable 
that  so  much  weight  should  be  laid  upon  this  objec- 
tion. The  consequence,  however,  is  only  this  ;  Tht 
Baptists,  are  not  infallible  and  do  actually  err.  So  soon 
as  our  brethren  shall  make  it  appear,  that  they  have 
as  good  a  warrant  for  receiving  Paedobaptist  believers 
into  stated  communion,  as  I  have  to  admit  a  Paedo- 
baptist minister  occasionally  into  my  pulpit,  I  will 
either  encourage  the  former,  or  entirely  refuse  the  latter. 

But  is  there  no  difference  between  occasionally  ad- 
mitting Paedobaptist  ministers  into  our  pulpits,  and 
receiving  them  or  others  of  the  same  persuasion,  into 
our  communion  ?  Public  preaching  is  not  confined  to 
persons  related  in  a  church  state,  nor  ever  was  ;  but 
the  Lord's  supper  is  a  church  ordinance,  nor  ought 
ever  to  be  administered  but  to  a  particular  church,  as 
such.  Now  it  is  of  a  particular  church,  and  of  a  posi- 
tive ordinance  peculiar  to  it,  concerning  which  is  all 
our  dispute. — There  is  not  that  strict  mutual  relation 
between  hearers  of  the  word  and  the  preacher,  as  there 
is  between  the  members  of  a  church  and  her  pastor, 
or  between  the  members  themselves.  And  as,  accord- 
ing to  the  appointment  of  God,  persons  must  believe 
the  gospel  before  they  have  any  thing  to  do  with  posi- 
tive institutions  ;  so,  in  the  ordinary  course  of  Provi- 
dence, they  must  hear  the  gospel  in  order  to  their  be- 
lieving. The  Corinthians  heard  before  they  believed? 
they  believed  before  they  were  buptized ;  and,  no 
doubt,  they  v/ere  baptized  before  they  received  the 
126 


booth's  vindication  I  64 

sacred  supper.  (Acts  xviii.  8  )  Were  we  to  receive 
Paedobaptists  into  our  fellowship,  we  should  practi- 
cally allow  what  we  consider  a  human  invention,  to 
supersede  a  divine  institution;  not  so,  when  we  ad- 
mit ministers  of  that  persuasion  into  our  pulpits.  In 
this  case  there  is  no  divine  institution  superseded  ;  no 
human  invention,  in  the  worship  of  God,  encouraged. 
— Again:  when  we  admit  Paedobaptist  ministers  into 
our  pulpits,  it  is  in  expectation  that  they  will  preach 
the  gospel  ;  that  very  gospel  which  we  believe  and 
love,  and  about  which  there  is  no  difference  between 
them  and  us.  But  to  receive  Paedobaptists  into  com- 
munion, would  be  openly  to  connive  at  an  error  ;  an 
error  both  in  judgment  and  practice  ;  an  error  of  that 
kind  which  the  scripture  calls,  u  will-worship,  and  the 
traditions  of  men."  There  is,  undoubtedly,  a  ma- 
terial difference,  between  hearing  a  minister  who,  in 
our  judgment,  is  ignorant  of  the  only  true  baptism, 
discourse  on  those  doctrines  he  experimentally  knows, 
and  countenancing  an  invention  of  men.  In  the  for- 
mer case  we  shew  an  esteem  for  his  personal  talents, 
we  honor  his  ministerial  gifts,  and  manifest  our  love 
to  the  truth  ;  in  the  latter,  we  set  aside  a  divinely  ap- 
pointed prerequisite  for  communion  at  the  Lord's 
table. 

It  has  been  a  fact,  that  persons  have  been  called  by 
grace,  who  were  not  baptized  in  their  infancy ;  and 
who,  considering  baptism  as  a  temporary  institution, 
have  conscientiously  refused  a  submission  to  that 
ordinance  and  yet  desired  communion  in  the  holy  sup- 
per. Now  suppose  a  community  of  such  ;  and  that 
they  call  to  the  ministry  one  of  their  number,  who  is 
allowed  by  all  competent  judges,  to  possess  great 
ministerial  gifts,  and  to  be  a  very  useful  preacher  :— 
or  suppose  a  reformed  Catholic,  equally  the  subject 
of  divine  grace,  and  endued  with  equal  abilities  for 
public  service,  yet  conscientiously  retaining  the  Po- 
pish error  of  communion  in  one  kind  only.  Now,  on 
either  of  these  suppositions,  I  demand  of  our  Paedo 
baptist  brethren,  whether  they  would  receive  such  an 
one  into  communion  with  the  same  readiness  thai 
they  would  admit  him  into  their  pulpits?  If  they  an- 
I'* 


65]  OF  THE  BAPTISTS. 

swer  in  the  negative,  then  we  may  retort  upon  them, 
shall  an  excellent,  laborious  and  useful  minister  of 
Christ  ivork  for  you,  and  shall  he  not  be  allowed  to 
eat  with  you!  What,  shall  he  break  the  bread  of  life 
to  you,  and  must  he  not  be  suffered  to  break  bread  at 
the  Lord's  table  with  you ! 

Though,  as  Baptists,  it  cannot  be  expected,  that 
we  should  produce  instances  out  of  the  New  Testa- 
ment, of  Paedobaptist  ministers  being  encouraged  in 
a  similar  way  ;  because  we  are  firmly  persuaded  there 
were  none  such  till  after  the  sacred  canon  was  com- 
pleted :  yet  we  find  in  that  inspired  volume,  a  suf- 
ficient warrant  for  uniting  with  those  that  believe,  in 
affection  and  walk,  so  far  as  agreed  ;  notwithstanding 
their  ignorance  of  some  part  of  the  counsel  of  God,  to 
which  a  conscientious  obedience  is  indispensably  re- 
quired from  all  those  by  whom  it  is  known.  (Philip 
iii.  15,  16.)  Yes,  the  New  Testament  not  only  per- 
mits as  lawful,  but  enjoins  as  an  indispensable  duty, 
that  we  should  love  them  that  love  the  Lord  ;  and 
that  we  should  manifest  this  holy  affection  in  every 
way,  that  is  not  inconsistent  with  a  revelation  of  the 
divine  will  in  some  other  respect.  So  it  was  under 
the  Jewish  economy,  and  so  it  is  now.  To  admit, 
therefore,  a  minister  to  preach  among  us,  with  whom 
we  should  have  no  objection  to  commune,  could  we 
allow  the  validity  of  infant  baptism  ;  as  it  is  a  token 
of  our  affection  for  a  servant  of  Christ,  of  our  love  to 
the  truth  he  preaches,  and  is  not  contrary  to  any  part 
of  divine  revelation,  must  be  lawful:  or  if  not,  it  lies 
with  our  brethren  to  prove  it ;  because  they  cannot 
deny  that  the  word  of  God  requires  us  to  love  him, 
and  to  manifest  our  affection  for  him.  When  we  ask 
a  Paedobaptist  minister  to  preach  in  any  of  our 
churches,  we  act  on  the  same  general  principle,  as 
when  we  request  him  to  pray  with  any  of  us  in  a  pri- 
vate family.  And  as  no  one  considers  this  as  an  act 
of  church  communion,  but  as  a  testimony  of  our  af- 
fection for  him,  so  we  consider  that ;  and  it  is  viewed 
by  the  public  as  a  branch  of  the  general  intercourse, 
which  it  is  not  only  lawful,  but  commendable  and 
profitable  to  have  with  all  that  preach  the  gospel. 

126 


booth's  vindication-  [6fl 

I  take  it  for  granted,  that  circumcision  was  abso- 
lutely necessary  for  every  male,  in  order  to  com- 
munion at  the  paschal  supper,  and  in  the  solemn 
worship  of  the  sanctuary.  And  if  so,  had  the  most 
renowned  antediluvians  that  ever  lived,  or  the  most 
illustrious  Gentiles  that  ever  appeared  in  the  world, 
been  cotemporary  with  Moses  and  sojourners  in  the 
same  wilderness,  they  could  not  have  been  admitted 
to  communion  in  the  Israelitish  church,  without  sub- 
mitting to  circumcision.  Enoch,  though  as  a  saint 
he  walked  with  God;  though  as  a  prophet  he  foretold 
the  coming  of  Christ  to  judgment — Noah,  though  an 
heir  of  the  righteousness  of  faith,  a  preacher  of  that 
righteousness,  and  one  of  Ezekiel's  worthies,  (Chap, 
xiv.  14,  16,  18,  20.) — Melchisedek,  though  a  king, 
and  a  priest  of  the  most  high  God  ;  superior  to  Abra- 
ham, and  the  greatest  personal  type  of  the  Lord 
Messiah  that  ever  was  among  men — and  Job,  though 
for  piety  there  was  none  like  him  upon  earth — these 
I  say,  notwithstanding  all  their  piety  and  holiness, 
notwithstanding  all  their  shining  excellences,  exalted 
characters,  and  useful  services,  could  not  have  been 
admitted  to  communion  with  the  chosen  tribes  at  the 
tabernacle  of  the  God  of  Israel,  without  a  violation  of 
the  divine  command.  This,  I  persuade  myself,  our 
opponents  must  allow:  this,  I  think,  they  dare  not 
deny.  Yet  if  Enoch,  had  been  in  the  camp  of  Israel 
when  Korah  and  his  company  mutinied,  and  had  been 
disposed  to  give  the  rebels  a  lecture  on  the  second 
coming  of  Christ,  I  cannot  suppose  that  his  offered 
service  would  have  been  rejected  by  Moses  or  Joshua, 
merely  because  he  was  not  circumcised.  Or,  if  Noah 
had  been  present  at  the  erection  of  the  tabernacle,  and 
inclined  to  give  the  people  a  sermon  on  the  future  in- 
carnation of  the  Son  of  God,  and  the  righteousness  of 
faith,  to  which  objects  that  structure,  with  its  costly 
utensils  and  solemn  services,  had  a  typical  regard,  I 
cannot  but  think  they  would  have  given  him  a  hear- 
ing. Nay,  I  appeal  to  our  opponents  themselves, 
whether  they  do  not  think  so  as  well  as  I.  Yet  that 
favored  people  could  not  have  admitted  them  to  com- 
munion in  some  other  branches  of  divine  worship, 
126 


67]  OF  THE  BAPTISTS. 

without  transgressing  the  laws  of  Jehovah.  (Exod. 
xii.  44,  48.  Ezek.  xliv.  7.)  If  this  be  allowed,  the 
consequence  is  plain,  and  the  argument,  though 
analogical,  is  irrefragable.  For  the  paschal  feast  and 
the  sanctuary  services  were  not  more  of  a  positive 
nature  than  the  Lord's  supper  ;  nor  were  the  former 
more  peculiar  to  that  dispensation  than  the  latter  is 
to  this ;  but  preaching  and  hearing  the  word  are  not 
peculiar  to  any  dispensation  of  grace,  as  are  baptism 
and  the  sacred  supper. 

Our  Lord,  though  he  warned  his  hearers  against 
the  pride  and  hypocrisy,  the  unbelief  and  covetous- 
ness,  of  the  ancient  Pharisees,  and  Scribes,  and 
Jewish  teachers ;  yet  exhorted  the  people  to  regard 
the  truths  they  delivered.  (Matt,  xxiii.  1,  2,  3.) 
When  the  beloved  disciple  said,  "Master,  we  saw 
one  casting  out  devils  in  thy  name,  and  we  forbad 
him,  because  he  followeth  not  with  us  :"  Jesus  an- 
swered, "  Forbid  him  not ;  for  he  that  is  not  against 
us,  is  for  us."  (Luke  ix.  49,  50.)  From  which  it 
appears,  that  we  are  under  obligation  to  encourage 
those  that  fight  against  the  common  enemy,  and  pro- 
pagate the  common  truth  $  though  they  and  we  may 
have  no  communion  together,  in  the  ordinances  of 
God's  house. 

Once  more  :  A  very  competent  judge  of  all  that 
pertains  to  the  ministerial  character,  and  of  all  that 
belongs  to  a  Christian  profession,  has  left  his  opinion 
on  record  concerning  the  ministry  of  certain  persons, 
whom  he  considered  as  quite  unworthy  uf  his  intimate 
friendship.  Even  Paul,  when  acting  as  amanuensis 
to  the  Spirit  of  wisdom,  speaking  of  some  who 
preached  the  gospel,  informs  us,  that  envy  and  strife 
were  the  principles  on  which  they  acted,  and  the  in- 
crease of  his  afflictions  the  end  which  they  had  in  view. 
How  carnal  and  base  the  principles!  How  detestable 
the  end  at  which  they  aimed! — But  was  the  apostle 
offended  or  grieved,  so  as  to  wish  they  were  silenced  ? 
Or,  did  he  charge  his  beloved  Philippians,  and  all  the 
sincere  followers  of  Christ,  never  to  hear  them  ?  Let 
his  own  declaration  answer  the  queries.  "  What 
then  ?  notwithstanding  every  way,  whether  in  prc- 
126 


booth's  vindication  [68 

tence,  or  in  truth,  Christ  is  preached ;  and  therein  I  do 
rejoice,  yea,  and  will  rejoice."  (Philip,  i.  15 — 18.) 
When  a  corrupted  gospel  is  preached,  he  asserts  his 
apostolic  authority,  and  thunders  out  anathemas 
against  the  propagators  of  it.  (Gal.  i.  6 — 9.)  Be- 
cause, as  God  will  not  set  the  seal  of  his  blessing  to  a 
falsehood,  or  sanctify  a  lie,  it  can  do  no  good  ;  it  is 
pregnant  with  mischief.  But  when  the  pure  gospel 
is  preached,  though  from  perverse  motives,  it  is  the 
truth,  and  God  frequently  owns  and  renders  it  useful. 
Hence  the  apostle's  joy  in  the  text  before  us. — Now, 
as  we  are  far  from  impeaching  the  sincerity  of  our 
Pxdobaptist  brethren,  when  preaching  the  gospel  of 
our  ascended  Lord  ;  and  as  Paul  rejoiced  that  Christ 
was  preached,  though  by  persons  who  acted  on  the 
basest  principles  ;  we  cannot  imagine  that  he  would 
have  taken  less  pleasure  in  the  thought  of  Paedobap- 
tist  ministers  publishing  the  glorious  gospel  of  the 
blessed  God,  had  there  been  any  such  in  those  days, 
even  though  he  might  have  considered  them  as  under 
a  great  mistake,  in  regard  to  baptism  :  And  if  so,  we 
may  safely  conclude,  that  there  is  nothing  inconsis- 
tent with  our  hypothesis,  in  occasionally  admitting 
Paedobaptist  ministers  into  our  pulpits,  and  hearing 
them  with  pleasure — But  will  our  opponents  assert, 
or  can  they  suppose,  that  the  great  apostle  of  the 
Gentiles  would  have  encouraged  with  equal  delight 
such  persons  as  those  of  whom  he  speaks,  to  approach 
the  holy  table  and  have  communion  with  him  in  all 
the  ordinances  of  God's  house?  Persons,  who  made 
the  glorious  gospel  of  the  blessed  God  the  vehicle  of 
their  own  pride,  and  envy,  and  malice  ;  and  in  whose 
conduct  those  infernal  tempers  reigned,  and  had  for 
their  immediate  object  one  of  the  most  excellent  and 
useful  men  that  ever  lived  ?  Certainly,  if  on  any  oc- 
casion, we  may  here  adopt  the  old  proverb  ;  Credat 
Judseus  appella. 

It  is  with  peculiar  pleasure,  on  this  occasion,  that 
I  introduce  the  following  pertinent  passage  from  a 
little  publication  written  by  Mr.  John  Ryland.  His 
words  are  these:  'Dr.  Daniel  Waterland  justly  ob- 
serves, that  the  true  doctrine  of  the  Trinity  and  the 
126 


69~\  OF  THE  BAPTISTS. 

atonement  of  Christ,  have  been  kept  up  in  the  Chris- 
tian church,  by  the  institutions  of  baptism  and  the 
Lord's  supper,  more  than  by  any  other  means  what- 
soever ;  and,  humanly  speaking,  these  glorious  truths, 
which  are  essential  to  salvation,  would  have  been  lost 
long  ago,  if  the  two  positive  institutions  had  been 
totally  neglected  and  disused  amongst  professors  of 
Christianity.  In  this  point  of  view,  baptism  and  the 
Lord's  supper  appear  to  be  of  unspeakable  importance 
to  the  glory  of  God,  and  the  very  being  of  the  true  church 
of  Christ  on  earth."* — Again:  In  another  little  piece, 
to  which  I  have  already  referred,  and  of  which  the 
same  worthy  minister  of  Jesus  Christ  has  expressed 
his  approbation  in  more  ways  than  one,  though  it 
does  not  bear  his  name,  I  find  the  following  strong 
assertions  relating  to  the  importance  and  utility  of 
baptism:  "It  is  highly  incumbent  on  all  that  love 
the  Lord  Jesus  Christ  in  sincerity,  and  are  glad  to 
behold  their  Saviour  in  every  view  in  which  he  is 
pleased  to  reveal  himself,  to  consider  the  dignity  and 
glory  of  his  holy  institutions.  These  last  legacies  of 
a  dying  Saviour,  these  pledges  of  his  eternal  and  im- 
mutable love,  ought  to  be  received  with  the  greatest 
reverence  and  the  warmest  gratitude.  And  as  they 
directly  relate  to  the  death  of  the  great  Redeemer, 
which  is  an  event  the  most  interesting,  an  action  the 
most  grand  and  noble  that  ever  appeared  in  the  world, 
they  ought  to  be  held  in  the  highest  esteem,  and  per- 
formed with  the  utmost  solemnity.  Of  these  institu- 
tions, baptism  calls  for  our  first  regard,  as  it  is  appoint- 
ed to  be  first  performed:  and  however  lightly  the  incon- 
siderate part  of  mankind  may  affect  to  treat  this  ordinance, 
it  ought  to  be  remembered,  that  Christ  himself  considered 
it  and  submitted  to  it,  as  an  important  part  of  that 
righteousness  which  it  became  even  the  Son  of  God  to 
fulfil.  As  this  ordinance  is  to  be  once  performed,  and 
not  repeated,  every  Christian  ought  to  be  particularly 
careful  that  it  is  done  in  a  right  manner  ;  or  the  benefit 
arising  to  the  soul  from  this  institution  is  lost,  and 
lost  forever.  We  ought  with  the  utmost  deliberation 
and  care  to  consider — its  own  native  dignity,  as  an 

*  Beauty  of  Social  Religion,  p.  10. 
126 


BOOTH   S   VINDICATION' 


[70 


action  of  the  positive  or  ritual  kind,  the  77205/  great 
and  noble  in  itself,  and  icell  pleasing  to  God,  that  it  is 
possible  for  us  to  perform  on  this  side  heaven. — In  this 
action,  Christians,  you  behold  the  counsel  of  God  ;  it 
is  the  result  of  his  wise  and  eternal  purpose;  it  is 
clearly  commanded  in  his  word  ;  it  is  enforced  by  his 
own  example  ;  and  honored  in  the  most  distinguished 
and  wonderful  manner,  by  every  Person  in  the  ador- 
able Trinity.  This  ordinance  is  no  trivial  affair  ;  it 
is  no  mean  thing  ;  and  whoever  is  so  unhappy  as  to 
despise  it,   wants  eyes    to    see    its    beauty  and  excel 

lency. Our  great  Redeemer  seems  to  have  design 

ed  this  ordinance  as  a  test  of  our  sincerity,  and  to 
distinguish  his  followers  from  the  rest  of  mankind.  As 
a  captain  who,  to  try  a  new  soldier,  employs  him  at 
first  in  some  arduous  and  important  service  ;  so  our 
Saviour,  to  try  his  own  work,  and  to  make  the  reality 
of  his  powerful  grace  in  the  hearts  of  his  people 
manifest  to  themselves  and  to  the  world,  calls  them 
out  at  first  to  a  great  and  singular  action,  and  requires 
their  submission  to  an  institution  that  is  disgustful  to 
their  nature    and    mortifying  to  their   pride." 

The  pamphlet,  from  which  these  extracts  are 
made,  speaks  of  baptism,  "As  an  act  of  sublime  wor- 
ship to  the  adorable  persons  in  the  Godhead — As  a 
representation  of  the  sufferings  of  Christ,  his  death, 
burial,  and  resurrection — As  the  answer  of  a  good 
conscience  towards  God — As  an  emblem  of  regenera- 
tion and  sanctifcation — As  a  powerful  obligation  to 
newness  of  life — And  as  a  lively  figure  of  the  natural 
death  of  every  Christian."* 

Mr.  Daniel  Turner  has  also  borne  his  testimony  to 
the  usefulness  and  importance  of  baptism.  For, 
speaking  of  that  ordinance,  he  says  :  "  Christ  him- 
self submitted  to  this  rite,  as  administered  by  John  ; 
not  indeed  with  the  same  views,  or  to  the  same  ends, 
with  others;  but  as  pointing  out  by  his  example,  the 
duty  of  Christians  in  general.  He  also  gave  his 
ministers  a  commission  and  order,  to  baptize  all  the 
nations  they  taught. — It  appears  that  beinp;  baptized, 
was    the   common  token  of   subjection  to  Christ,  and 

♦Six  Views  of  Believers'  Baptism,  p.  1,  2,  3,  15. 
126 


71 J  OF  THE  BAPTISTS. 

necessary  to  a  regular  entrance  into  his  visible  church. 
And,  when  describing  the  qualifications  of  those  that 
are  to  be  received  into  communion,  he  says;  'They 
should  be  acquainted  with  the  chief  design  of  the 
rites  and  positive  institutions  of  Christianity,  and  re- 
verently use  them;  viz.  baptism,  and  the  Lord's  sup- 
per.' Once  more  :  Speaking  of  that  respect  which 
the  two  positive  appointments  have  to  visible  fellow- 
ship among  believers,  he  says ;  '  Baptism,  indeed,  by 
which  we  are  first  formally  incorporated  into  the 
visible  church,  or  body  of  Christ,  is  the  beginning  and 
foundation  of  this  external  communion  :  but  the  Lord's 
supper  is  best  adapted  for  the  constant  support  and 
continual  manifestation  of  it.'*  Nay,  he  mentions 
'the  reverent  use  of  the  two  sacraments,  among  those 
things  which  are  essential  to  the  constitution  of  a  par- 
ticular visible  church,  'f 

Those  who  argue  against  us  in  this  matter  are  con- 
tinually calling  baptism  a  non-essential,  an  external  rite ; 
a  shadow,  an  outward  form,  Sec.  The  Lord's  supper, 
however,  is  considered  and  treated  by  them  in  a  dif- 
ferent manner;  for  they  speak  of  it  as  a  delightful,  an 
edifying,  an  important  institution.  But  what  authority 
have  they  for  thus  distinguishing  between  two  ap- 
pointments of  the  same  Lord,  intended  for  the  same 
persons,  of  equal  continuance  in  the  Christian  church, 
and  alike  required  of  proper  subjects  ?  They  have,  in- 
deed, the  example  of  some  Socinians,  and  the  venerable 
sanction  of  the  whole  Council  of  Trent.  For  the  title 
of  one  chapter  in  the  records  of  that  Council,  is; 
'  Concerning  the  excellence-  of  the  most  holy  Eu- 
charist, above  the  rest  of  the  sacraments. '|  But  as  a 
good  old  Protestant  writer  observes,  '  That  the  one 
sacrament  should  be  so  much  extolled  above  the  other, 
namely,  the  Lord's  supper  to  be  preferred  before 
baptism,  as  the  more  worthy  and  excellent  sacrament, 
we  find  no  such  thing  in  the  word  of  God  ;  but  that 
both  of  them  are  of  like  dignity  in  themselves,  and  to 
be  had  equally  in  most  high  account. '§  Nay,  Mr. 
Ryland  assures  us,  '  That  baptism  ought  to  be  con- 

*Compend.  Social  Religion,  p.  27.  (Note  ;)  and  p.  63,  120.  (Note.-) 
tSee  p.  5.  Note.  %  Council.  Tiident.  Pese.  XIII.  Chap.  Ill 

$  Wiltet's  Synops.  Papiemi,  p.  556,  :>Ti. 
126 


booth's  vindication  [72 

sidered  as  glorious  an  act  of  worship,  as  ever  was  in- 
stituted by  God.'* — Might  not  the  Jews  of  old  have 
distinguished,  with  equal  propriety,  between  circum- 
cision and  the  paschal  supper  ?  Does  it  become  us 
to  form  comparisons  between  the  positive  appoint- 
ments of  our  Eternal  Sovereign,  in  regard  to  their 
importance  ;  and  that  with  a  view  to  dispense  with 
either  of  them,  while  the  very  same  authority  enjoins 
the  one  as  well  as  the  other  ?  Can  such  a  conduct  be 
pious,  humble,  or  rational  ?  Is  it  not  something  like 
being  "partial  in  God's  law,"  for  which  the  ancient 
priests  were  severely  censured  ?  Or,  shall  we  say  of 
our  obedience  to  God,  as  he  says  to  the  mighty  ocean  ; 
"  Hitherto  shalt  thou  come,  but  no  further  ?" 

But  supposing  it  is  evident,  that  baptism  is  much 
inferior  to  the  sacred  supper  in  point  of  importance  : 
yet,  while  it  is  an  ordinance  of  God,  it  has  an  equal 
claim  on  our  obedience.  For  it  is  not  the  degree  ot 
excellence  or  utility  of  any  divine  appointment,  that 
is  the  true  reason  of  our  submission  to  it  ;  but  the 
authority  of  Him  that  commands.  "It  hath  been  ever 
God's  wont,"  says  Bishop  Hall,  "by  small  precepts  to 
prove  men's  dispositions.  Obedience  is  as  well  tried 
in  a  trifle,  as  in  the  most  important  charge  :  yea,  so 
much  more,  as  the  thing  required  is  less  :  for  often- 
times those  who  would  be  careful  in  main  affairs, 
think  they  may  neglect  the  smallest.  What  command 
soever  we  receive  from  God,  or  our  superiors,  we 
must  not  scan  the  weight  of  the  thing,  but  the  au- 
thority of  the  commander.  Either  difficulty,  or  slight- 
ness,  are  vain  pretences  for  disobedience."!  Nay, 
even  Dr.  Priestley,  though  remarkable  for  his  liberal 
sentiments  and  rational  way  of  thinking,  and  far  from 
ascribing  too  much  to  God's  dominion  over  the  sub- 
jects of  his  moral  government ;  yet  strongly  asserts 
Jehovah's  prerogative  in  this  respect.  These  are  his 
words  ;  fc  Every  divine  command  ought  certainly  to  be 
implicitly  complied  with,  even  though  we  should  not  be 
able  to  discern  the  reason  of  it.'  And  has  not  He  who 
is  God  over  all  blessed  forever,  said;  "Whosoever 
shall  break  one  of   these    least  commandments,  and 

*  B<  amy  of  Social  Religion,  p.  9. 
j  Cunt. .-inflations,  Vol.  III.  \>.  2-4.  Edinb.  Edit. 
126 


75}  OF  THE  BAPTISTS. 

shall  teach  men  so,  he  shall  be  called  the  least  in  the 
kingdom  of  heaven?"  As  in  the  great  concerns  of 
religious  worship,  nothing  should  be  done  that  is  not 
required  by  Jehovah:  and  as  the  lawfulness  of  all  posi- 
tive rites  depends  entirely  on  their  divine  Author  and 
his  institutions  ;  so  he  who  complies  with  some,  and  ne- 
glects others  that  are  equally  commanded  and  equally 
known,  may  please  himself,  but  does  not  obey  the  Lord. 

Further :  These  depreciating  expressions,  non-es- 
sential, external  nte,  a  shadow,  and  a  mere  outward 
form,  may  be  applied  to  the  sacred  supper  with  as 
much  propriety  as  to  baptism.  Are  not  bread  and 
wine  external  things,  as  well  as  water?  And  has  not 
the  act  of  baptizing  as  much  spirituality  in  it,  as  the 
acts  of  eating  and  drinking?  Besides,  an  apostle  has 
assured  us,  that  U  the  kingdom  of  God  is  not  meat  and 
drink,"  though  the  latter  were  the  richest  of  cordials, 
any  more  than  it  is  immersion  in  water.* 

Once  more  :  When  I  consider  how  much  more  fre- 
quently baptism  is  mentioned  in  the  New  Testament, 
than  the  sacred  supper  ;f  how  often  repenting  and 
believing  sinners  are  exhorted,  by  the  apostles,  to  be 
baptized ;  how  soon  that  ordinance  was  administered 
to  Christian  converts  after  they  believed  ;  what  ex- 
hortations are  given  to  professing  Christians,  on  the 
ground  of  their  being  baptized  ;  and  when  I  reflect, 
that  the  Holy  Spirit  commends  them  that  were  bap- 
tized by  John,  as  ''justifying  God  :"  while  he  severely 
censures  others,  as  "rejecting  the  counsel  of  God 
against  themselves,"  because  they  slighted  the  solemn 
appointment ;  I  cannot  but  wonder  at  the  depreciat- 
ing language  of  our  opponents  in  regard  to  baptism. 
•—Their  very  singular  conduct  appears  to  me  still 
tiore  extraordinary,  and  yet  more  unwarrantable, 
when  I  reflect  that  baptism  is  a  divine  institution  to 
which  a  believer  submits  but  once,  and  a  branch  of 
divine  worship  that  he  is  required  to  perform  but 
mce ;  in  which  respect  it  greatly  differs  from  every 
other  appointment  in  the  worship  of  God,  under  the 
Christian  economy.  For,  this  being  the  case,  one 
should  have  imagined,  if  notorious  and  stubborn  facts 
had   not  forbidden  the  thought ;    that  every  minister 

*  Yitl.  Ueid'nbcdc  pit  supra,  p.  362.  t  Hoornbeck.  ut  supra,  p.  409,  416. 

126 


booth's  vindication  [74 

of  Jesus  Christ,  and  every  church  of  the  living  God, 
would  insist  on  a  submission  to  what  they  consider 
as  real  baptism,  in  all  whom  they  admit  to  the  Lord's 
table.  Dr.  Ryland's  words  are,  I  think,  none  too 
strong  when  he  says,  (Beauty  of  Social  Religion  p.  9.) 
4  Baptism  ought  to  be  considered  as  glorious  an  act 
of  worship  as  ever  ivas  instituted  by  God.  It  is  to  be 
performed  but  once  in  the  life  of  a  Christian — but 
once  to  eternity  ;  and  therefore,  it  ought  to  be  done  with 
the  utmost  veneration  and  love.' 


SECTION  VI. 

Reflections. 

It  appears  from  the  foregoing  pages,  that  we  act  on 
a  principle  received  in  common  by  Christians  of  al- 
most every  name,  in  every  age,  and  in  every  nation. 
When,  therefore,  we  are  compared  with  professing 
Christians  in  general,  we  have  no  peculiar  claim  to 
the  epithet  strict.  Nor  can  we  be  otherwise  than 
strict,  without  violating  our  own  principles,  and  con- 
tradicting our  own  practice.  For  we  believe  that  all 
who  have  received  the  truth,  should  profess  their  faith 
in  Jesus  Christ  and  be  baptized,  and  have  the  hap- 
piness, in  this  respect,  of  agreeing  with  our  brethren. 
If  we  conclude,  that  a  believer  is  no  further  obliged 
by  any  divine  precept,  or  prohibition,  than  he  sees  and 
acknowledges  the  obligation,  in  regard  to  himself,  then 
a  believer  who  has  been  baptized  may  live  all  his  days 
in  the  neglect  of  communion  at  the  Lord's  table,  and 
stand  acquitted  of  blame ;  and  covetousness  is  no 
crime  in  thousands  who  bow  at  the  shrine  of  Mam- 
mon ;  for  there  are  comparatively  few  lovers  of  money, 
who  acknowledge  their  guilt  in  that  respect.  Nay, 
on  this  principle  it  will  follow,  that  the  more  ignorant 
any  believer  is,  and  the  less  tender  his  conscience,  he 
is  under  so  much  the  less  obligation  to  obey  the  di- 
vine commands.  But  the  reader  will  do  well  to  re- 
member, that  it  is  not  our  conviction  of  the  propriety, 
the  utility,  or  the  necessity  of  any  command  which  God 
has  given,  that  entitles  him  to  the  performance  of  it ; 
but,  in  all  things  of  a  moral  nature,  our  being  rational 
creatures  is  the  ground  of  his  claim ;  and  in  those  of  a 
126 


75]  OF  THE  BAPTISTS. 

positive  kind,  our  being  qualified  according  to  his  di- 
rection, whether  we  be  so  wise  and  so  sincere  as  to 
acknowledge  the  obligation  or  no.  Thus  it  appears 
that  the  epithet  strict,  if  taken  in  the  sense  already  ex- 
plained, is  no  dishonor  to  us. 

But  if,  on  the  contrary,  our  brethren  mean  by  the 
epithet,  that  we  are  bigotted,  unnecessarily  exact,  un- 
scriptur ally  confined  ;  their  forwardness  to  give  us  this 
name  calls  for  our  censure.  In  the  former  sense,  I 
will  venture  to  affirm,  every  Baptist  ought  to  be  a 
strict  one,  or  else  to  renounce  the  name.  In  the  latter 
use  of  the  term,  we  reject  the  distinguishing  epithet, 
and  require  our  opponents  to  prove — I  say  to  prove, 
not  to  surmise,  that  it  justly  belongs  to  us. 

Our  character,  then,  is  fixed.  Their  own  pens 
have  engrossed  it.  And,  be  it  known  to  all  men,  we 
are  Strict  Baptists.  To  this  character,  as  before  ex- 
plained, we  subscribe  with  hand  and  heart,  in  the  last 
words  of  the  celebrated  Father  Paul,  Esto  perpetua. 

Many  of  my  readers  know  that  our  Paedobaptist 
brethren,  when  they  have  a  mind  to  shew  their  wit 
and  be  a  little  merry  at  our  expense,  represent  the 
Baptists,  without  distinction,  as  exceedingly  fond  of 
water;  as  professors  that  cannot  live  in  a  church  state, 
without  a  great  deal  of  water.  Nay,  one  of  them  .has 
very  politely  called  us  '  watery  bigots ;'  and  then  adds, 
'  Many  ignorant  sprinkled  Christians  are  often,  to 
their  hurt, pulled  by  them  into  the  water.'*  According 
to  this  gentleman,  then,  we  are  watery  bigots.  Well, 
it  does  not  greatly  distress  me  to  be  thus  represented 
by  a  sneering  antagonist,  because  I  really  believe  that 
much  water  is  necessary  to  baptism,  and  am  no  less 
confident,  that  baptism  is  necessary  to  communion  at 
the  Lord's  table. 

And  now,  before  I  conclude,  our  brethren  will  suf- 
fer me  also  to  remonstrate ;  and  the  reader  may  rest 
assured,  that  I  do  it  without  the  least  impeachment 
of  their  integrity — If  infant  sprinkling  be  a  human  in- 
vention, disown  it,  renounce  it,  entirely  reject  it,  and 
no  longer  let  it  hold  the  place  of  a  divine  institution 
in  any  of  your  churches.  For  as  there  is  but  one  God, 
and  one  faith,  so  there  is  but  one  baptism. 

*  Dr.  Mayo's  True  Scripture  Doctrine  of  Baptism,  p.  33. 
126 


OX  BIGOTRY. 


BY  B.  H.  DRAPER,  SOUTHAMPTON,  ENG. 


The  subject  of  this  tract  is  Bigotry.  The  object  of 
the  author  is  to  define  its  real  nature  and  essential  pro- 
perties and  establish  the  criterion  whereby  it  may  be 
distinguished  from  genuine  principle  in  the  concerns 
of  religion. 

To  accomplish  this  is  confessedly  somewhat  diffi- 
cult, as  appears  evident  from  the  circumstance,  that 
many  persons  of  good  general  information,  both  in 
writing  and  conversation  frequently  use  the  term,  with- 
out discrimination  or  propriety.  On  this  account  it  is 
of  great  importance,  since  there  is  evidently  such  a 
thing  as  bigotry,  accurately  to  define  what  it  is;  that 
so,  wherever  it  appears,  it  maybe  known. 

Bigotry,  then,  in  matters  of  religion  is,  an  unreasona- 
ole,  unscriptural,  and  obstinate  adherence  to  a  party,  or 
to  sentiments,  accompanied  with  oppressive  and  unjustifia- 
ble dispositions  and  conduct  towards  our  fellow -creatures . 

Bigotry  has  existed  in  every  age  of  the  world.  It 
still  exists,  and  is  cherished  among  the  very  people 
who  have  boasted  of  its  decease  and  its  funeral.  Epi- 
taphs, in  classical  Latin,  and  some  in  plain  English, 
have  been  written  on  the  important  and  interesting 
occasion.  I  do  not,  however,  find  any  inscription  for 
its  tomb,  which  is  much  more  than  a  century  old;  nor 
am  I  aware,  exactly  how  to  account  for  this  singular 
fact,  but  on  the  supposition,  that,  before  this  period, 
people  had  a  greater  sense  of  propriety  than  to  write 
epitaphs  for  any  beside  the  dead. 

It  is  remarkable  that  all,  even  those  who  cherish 
Bigotry  the  most  fondly,  yet  fully  agree,  that  she  is  a 
most  horrid  monster;  this  indeed  will  be  abundantly 
apparent,  if  we  consider  only  for  a  moment  what  she 
is,  and  what  she  has  done.  Sometimes  she  has  ap- 
peared unmasked,  in  all  her  native  hideousness;  false, 

89 


ON    BIGOTRY.  [2 

and  cruel,  and  detestable,  kindling  her  accursed  fire- 
brands at  the  flames  of  hell,  and  with  unsparing  and 
relentless  hand,  scattering  ruin  and  death  through  the 
finest  portions  of  the  habitable  globe.  At  other  times 
she  has  assumed  the  garb  of  an  angel  of  light,  and,  with 
the  fairest  professions,  she  has  reigned,  whilst  she 
seemed  to  have  but  little  influence,  and  secretly,  silent- 
ly, and  effectually  accomplished  her  infernal  purposes. 
Bigotry,  political,  literary,  and  religious, exists  among 
all  ranks,  and  professions.  In  reference  to  religion  alone 
it  is  now  presented  for  our  consideration.  Infidels,  un- 
der the  specious  veil  of  universal  candour,  have  proved 
themselves  the  most  execrable  of  bigots.  In  Franre, 
a  few  years  since,  the  sun  of  revelation  underwent  i 
total  eclipse;  the  very  sabbath  was  abolished,  and  death 
was  proclaimed  to  be  an  eternal  sleep.  Infidelity  and 
atheism  were  indeed  awfully  triumphant;  but  instead 
of  its  promised  candour,  and  boundless  toleration,  the 
most  hideous  bigotry,  crimes  of  gigantic  magnitude, 
and  horrible  and  unheard  of  massacres,  were  indeed 
the  order  of  the  day.  "Cruel,"  says  one  who  had  the 
best  opportunities  for  obtaining  the  most  correct  in- 
formation on  the  subject,  "  as  the  aspect  of  the  former 
government  of  France  had  been  to  the  servants  of 
Christ,  the  little  finger  of  the  monster  infidelity,  was 
found  to  be  thicker  than  its  predecessor's  loins.  The 
mouth  of  every  confessor  of  the  truth  was  stopped. 
The  religious  meetings  among  the  Protestants  were 
forced  to  be  discontinued,  and  every  Protestant  mi- 
nister was  compelled  to  abandon  his  station.  The 
goddess  of  reason  was  exalted  to  be  worshipped,  and 
private  libraries  were  ransacked  and  pillaged  of  their 
religious  books.  Every  Bible  which  could  be  found 
was  burnt.  Good  writings  of  the  old  Reformers,  or 
distinguished  Protestants,  were  preserved  from  the  uni- 
versal destruction,  only  by  being  buried  in  the  ground. 
The  people  were  compelled  to  work  openly  on  the  Sun- 
days, and  punished  by  law  if  they  did  not,  in  order,  if 
possible,  to  obliterate  every  trace  that  remained  of  the 
sanctification  of  the  Sabbath-day.  Such  was  the  liberal 
and  tolerating  spirit  of  the  infidel  philosophy."* 

*  Mr.  Robt.  Haldane's  speech  on  the  behalf  of  the  Continental 
Society.  89 


3  I  ON*    BIGOTRY. 

Indeed,  a  person  who  manifests  any  zeal  for  the  dif- 
fusion of  infidel  sentiments,  must  necessarily  possess 
a  considerable  degree  of  Bigotry.  "  The  dominion  of 
Christianity,"  says  the  eloquent  Robert  Hall,  "being 
in  the  very  essence  of  it,  the  dominion  of  virtue,  we 
need  look  no  farther  for  the  sources  of  hostility  in  any 
who  oppose  it,  than  their  attachment  to  vice  and  dis- 
order." 

Many  have  made  large  claims  to  the  exclusive  pos- 
session of  that  Christian  candour,  which  is  the  oppo- 
site of  Bigotry,  whilst  they  have  strenuously  inculcated 
an  entire  an  awful  indifference  to  the  truth.  Whether 
Christ  be  truly  divine,  or  merely  man, — whether  men 
are  to  be  saved  by  the  atoning  blood  of  the  Lord  Jesus, 
or  by  their  own  imaginary  or  real  virtues,  are  with  them, 
matters  of  no  great  importance.  To  compliment  one 
another,  as  being  doubtless  in  the  road  to  eternal  bliss, 
though  there  may  be  no  deadness  to  sin,  no  life  to 
righteousness,  no  affectionate  attachment  to  the  Sa- 
viour, and  no  ardent  love  to  his  blessed  commands, 
is  all  that  is  deemed  necessary,  provided  the  external 
conduct  be  somewhat  decent  and  polite.  This  view  of 
the  subject  is,  however,  grossly  erroneous.  Indifference 
to  the  truth  does  by  no  means  necessarily  imply  freedom 
from  Bigotry,  and  certainly  is  not  Christian  candour. 
A  man  may  hold  the  truth  of  God  with  a  firm  hand,  so 
as  never  to  surrender  a  single  particle  of  it,  and  yet  be 
no  Bigot.  If  conscientious,  undeviating,  and  intrepid 
attachment  to  truth  be  bigotry,  then  Christ,  his  apos- 
tles, and  the  noble  army  of  martyrs,  were  some  of  the 
worst  bigots  that  have  ever  disgraced  our  world.  The 
individual  who  dares  follow  the  plain  dictates  of  God's 
holy  word  wherever  they  may  lead  him,  may,  and  most 
likely  will,  be  derided  as  a  Bigot;  but  he  has  done  no- 
thing for  which  he  ought  to  be  branded  with  this  op- 
probrious epithet.  The  person  who  tells  me,  that  Je- 
sus is  a  mere  fallible,  peccable  man, — that  his  blood 
has  no  peculiar  merit  in  the  sight  of  God,  and  has  no 
connexion  whatever  with  the  remission  of  sin, — that 
disobedience  to  the  divine  commands  is  a  trifling  evil, 
— that  we  are  at  liberty  to  reject,  modify,  or  treat  with 
indifference,  any  even  of  the  minor  precepts  of  divine 


ON    BIGOTRY.  ^4 

revelation, — and  that,  if  I  do  not  bow  to  his  authority, 
and  believe  his  assertions,  I  am  a  bigot, — excites  in  my 
bosom  no  emotions  but  those  of  pity.  I  would  be  far, 
however,  very  far,  from  doing,  or  even  wishing  any 
injury  to  such  an  individual;  on  the  contrary,  I  would 
be  sincerely  concerned  for  his  present  and  eternal 
welfare.  But  I  would  grasp  my  Bible,  and  tell  him, 
that  Jesus  made  the  world,  John  i.  10. — that  he  was 
God,  manifest  in  the  flesh,  1  Tim.  Hi.  16. — that  he  was 
wounded  for  our  transgressions,  that  the  Lord  hath 
laid  on  him  the  iniquity  of  us  all,  Isa.  liii.  5,  6. — that 
his  blood  cleanseth  from  all  sin,  1  John  i.  7. — that  it  is 
an  evil  and  bitter  thing  to  sin  against  God,  and  that 
the  wages  of  sin  is  death,  Rom.  vi.  23. — and  that  he 
who  shall  break  one  of  the  least  of  Christ's  command- 
ments,  and  shall  teach  men  so,  shall  be  called  least  in 
the  kingdom  of  heaven,  Matt.  v.  19.  O  no, — a  firm 
attachment  to  the  truth  of  God,  as  revealed  in  the  Scrip- 
tures, is  a  noble  principle,  of  divine  origin,  implanted 
in  the  human  heart  by  God  himself,  and  is  indeed  in- 
finitely removed  from  that  odious  thing  we  justly  de- 
nominate Bigotry. 

It  cannot  excite  wonder  that  a  produce  so  corrupt  as 
Bigotry,  should  be  found  on  the  malignant  tree  of  in- 
fidelity; for  no  one  can  rationally  expect  "  to  gather 
grapes  of  thorns,  or  figs  of  thistles;"  but  that  so  hate- 
ful a  production  should  be  found  among  professing 
Christians,  may  indeed  be  justly  regarded  as  matter 
of  astonishment. — And  yet,  "  Tell  it  not  in  Gath,  pub- 
lish it  not  in  the  streets  of  Askelon,  lest  the  daughters 
of  the  Philistines  rejoice,  lest  the  uncircumcised  tri- 
umph,"— its  dwelling  is  among  the  sons  of  God, — it 
has  taken  up  its  abode  in  the  professing  church, — 
there  it  appears 


in  double  shape, 


Half  is  a  murd'ring  wolf,  and  half  a  mimic  ape." 

Yes,  lamentable  to  relate,  it  has  been  found,  and  still 
exists,  among  professing  Christians  of  various  denomi- 
nations; and  what  is  still  more  surprising,  there  have 
been,  and  there  still  are,  even  good  men,  and  some  of 
great  name  too, — (though  certainly  this  is  no  part  of 

89 


3*]  ON    IUGOTRY. 

their  goodness,)  who  may,  with  but  too  much  proprie 
ty,  be  justly  charged  with  the  abominable  sin  of  Bigot- 
ry.    But  to  be  more  particular,  I  remark, 

That  he  who  detests,  or  is  evidently  unfriendly  to  any 
person  because  he  is  not  altogether  of  his  opinion,  is  a  bv- 
got.  A  Christian  ought  to  regard  the  whole  of  the 
human  race  as  children  of  one  common  father,  accord- 
ing to  our  Lord's  instructions  in  the  parable  of  the 
Good  Samaritan,  and  to  treat  every  one  with  kindness. 
When  an  individual  virtually,  if  not  really,  stands  up, 
and  says,  I  expect  every  one  to  believe  as  I  believe, 
and  to  affirm  what  I  affirm,  or  I  will  avoid,  proscribe, 
and  persecute  him,  he  should  produce  his  authority 
for  this  monstrous  claim,  or  he  may  reasonably  expect 
to  meet  with  unqualified  and  merited  contempt.  Such 
a  disposition  is  entirely  unsanctioned  by  Scripture, 
which  enjoins  us  to  love  our  neighbour  as  ourselves, 
—and  by  right  reason  also,  since  it  is  not  doing  to 
others  as  we  would  have  them  do  to  ourselves.  Chris- 
tianity, not  that  indeed  of  blind  interested  bigots,  but 
the  Christianity  of  the  New  Testament,  is  most  em- 
phatically, love.  He  cannot  be  a  Christian,  notwith- 
standing all  his  professions,  who  does  not  love  his 
fellow-creatures. 

The  man  who  employs  abusive  or  improper  terms  in 
defending  his  sentiments,  though  they  may  be  just  and 
scriptural,  is  chargeable  with  Bigotry.  This  practice 
was  shamefully  common  about  the  time  of  the  Refor- 
mation, and  even  among  the  principal  Reformers.  Lu- 
ther, I  think,  rather  excelled  Calvin  in  this  unenviable 
art,  though  Calvin  was  but  too  well  skilled  in  it.*  The 
Scriptures  utterly  discountenance  such  a  practice.  It 
is  said,  that  Michael  durst  not  bring  a  railing  accusa- 
tion even  against  Satan,  but  only  said,  "  The  Lord  re- 
buke thee  1"  Our  Lord  declared  that  whosoever  should 
call  "  his  brother  a  fool,  should  be  in  danger  of  hell 
fire."  And  was  not  his  glorious  example  in  perfect 
harmony  with  his  charming  instructions  ?  It  was. 
"  When  reviled,  he  reviled  not  again, — when  rebuked, 

*  The  late  Bishop  Warbiirton,  speaking"  of  Mr.  Romaine,  says, 
"This  is  the  scoundrel  I  wrote  to,  but  the  poor  devil  has  done  his 
own  business." — TVarburton's  Letters. 

89 


ON    BIGOTRY.  [6 

he  threatened  not;  but  committed  himsel«f  to  him  who 
judgeth  righteously."  Christianity  needs  not  that  such 
unhallowed  weapons  should  be  used  in  its  defence.  Its 
noblest  and  most  successful  champions  have  scorned 
to  gird  on  any  other  armour,  than  such  as  is  "  lovely, 
and  of  good  report."  If  the  Bible  be  our  guide,  we 
shall  be  sincerely  concerned  to  speak  the  truth  in  love. 
And  if  the  dictates  of  reason  influence  us,  instead  of 
those  of  Bigotry,  we  shall  never  forget  that,  if  we 
could  collect  all  the  abusive  epithets  that  have  ever 
been  recorded,  or  even  imagined,  we  might  with  the 
strictest  propriety  affirm,  that  collectively  they  prove 
nothing  but  our  own  depravity. 

The  individuals,  or  parties,  who  anathematize  all  that 
are  not  of  their  own  communion,  are  bigots.  Our  Lord's 
own  disciples  manifested  somewhat  of  this  unhallowed 
disposition,  when  they  saw  a  person  casting  out  devils, 
and  they  forbad  him,  for  no  better  reason  than  this, 
because  he  followed  not  with  them;  the  Saviour  re- 
proved them,  and  bade  them  recollect  that  "  he  who  is 
not  against  us  is  for  us."  The  Pharisees,  with  bound- 
less pride  and  Bigotry,  stood  up,  and  said,  "  The  tem- 
ple of  the  Lord,  the  temple  of  the  Lord  are  we  1"  and 
boldly  and  impiously  pronounced  those  who  differed 
from  them,  or  who  were  not  possessed  of  their  religious 
knowledge,  accursed.  The  Roman  Catholic  church 
is  notorious  for  its  anathemas  against  all  who  are  with- 
out its  intolerant  pale.  The  following  is  the  language 
of  one  of  its  councils,  and  its  conduct  has  ever  been  in 
unison  with  its  professed  sentiments  :  "  Whosoever, 
therefore,  is  separated  from  the  Catholic  church,  not- 
withstanding his  conduct  in  other  respects  may  be  ex- 
cellent, he  shall  not  see  life,  but  the  wrath  of  God 
abideth  on  him."*  A  similar  disposition  and  conduct 
has  ever  been  manifested  by  all  worldly  establishments 
of  religion.  A  large  proportion  of  their  adherents, 
with  the  most  entire  complacency,  unite  with  the  in- 
tolerant Daubeny  in  giving  up  the  numerous  millions 
who   dissent  from  them,  to  use  their  own  language, 

*Quisquis  ergo  ab  hac  Catholica  ecclesia  fuerit  separatus,  quan- 
tumlibet  laudabiliter  se  vivere  existimet,  non  habebit  vitam,  sed 
ira  Dei  manet  super  eum.    Cone.  Numid.     A.  D.  412. 

89 


7]  ON    BIGOTRY. 

"to  the  uncovenanted  mercies  of  God."  Such  men 
seem  to  find  a  pleasure  in  cursing  their  fellovv-crea 
tures.  Thus  the  old  chancellor  Tellier,  in  the  reign  of 
Louis  XIV.  earnestly  entreated  that  the  most  Christiar 
king*  would  hasten  the  revocation  of  the  edict  of  Nantz, 
lest  he  should  leave  the  world  without  the  extatic  plea, 
sure  of  putting  his  seal  to  it.  How  an  event  that  wat 
to  deprive  two  millions  of  people,  and  of  his  country- 
men too,  of  their  liberties,  and  of  all  that  was  mos 
dear  to  them,  and  consign  immense  multitudes  to  cap 
tivity,  and  extreme  torture,  could  afford  any  one  enjoy- 
ment, it  is  indeed  difficult  to  conceive.  What  a  per- 
versity, what  an  infatuation  of  understanding  !  what  a 
depravity  of  heart !  what  monstrous  cruelty !  The  Da- 
nish bishop,  who  wished  to  be  transformed  into  a  de- 
vil, that  he  might  have  the  exquisite  delight  of  tor- 
menting in  hell  the  heretic  soul  of  king  Frederick, 
appears  indeed  to  have  been  a  very  near  relative  of 
this  miserable  individual. 

This  anathematizing  spirit  is  in  the  highest  degree 
mean,  ungenerous,  unrighteous  and  abominable,  and 
is  the  very  essence  of  Bigotry.  Where  is  there  any 
reason  in  cursing  all  who  may  differ  from  us  in  mat- 
ters of  comparatively  inferior  moment,  when  it  is  an 
unquestionable  fact,  that  excellent  men,  real  Chris- 
tians, the  friends  of  God  and  of  the  human  race,  have 
been  found  among  all  denominations  of  professing 
Christians,  not  even  excepting  the  Roman  Catholic 
community,  obviously  the  most  corrupt  on  the  face 
of  the  earth  ?  And  assuredly  the  Scriptures  do  not 
in  the  smallest  degree  sanction  this  detestable  con- 
duct, since  they  affirm,  and  that  too  in  the  plainest 
manner,  that  those  who  repent  of  their  transgressions, 
believe  in  the  Lord  Jesus  Christ,  and  obey  his  com- 
mandments, shall,  whether  anathematized  or  not,  be 
finally  and  eternally  saved. 

The  Bigot  very  frequently  expends  his  principal  zeal 
on  trivial  things,  whilst  he  neglects  matters  of  the  high- 

*  It  is  well  remarked  by  R.  Robinson,  that  "  if  right  reason  and 
relig-ion  were  to  compose  a  just  title  for  such  a  man,  it  might  call 
him,  a  most  inhuman  tyrant,  certainly  it  would  not  call  him  (a 
most  Christum  king'*' 

89 


ON    BIGOTRY.  [_8 

est  importance.  This  was  evidently  the  case  with  the 
Pharisees;  our  Lord  sharply  reproved  them  on  this  ac- 
count: "  Wo,"  said  he,  "unto  you  Scribes  and  Phari- 
sees !  for  ye  pay  tithe  of  mint,  and  anise,  and  cummin, 
and  have  omitted  the  weightier  matters  of  the  law, 
judgment,  mercy,  and  faith;  these  ought  ye  to  have 
done,  and  not  to  have  left  the  other  undone.  Ye  blind 
guides !  which  strain  at  [out]  a  gnat,  and  swallow  a 
camel!"  Matt,  xxiii.  23,  24. 

He  is  a  Bigot,  whose  conduct  makes  it  evident,  that  his 
chief  aim  is  the  establishment  of  a  party,  or  the  gratifi- 
cation of  worldly  dispositions,  and  not  the  furtherance 
of  the  truth.  An  individual  of  this  class,  and,  unfortu- 
nately, it  is  very  numerous,  may  be  readily  known  by 
the  following  plain  and  infallible  marks:  he  obstinately 
refuses  to  do  any  manner  of  good,  however  he  may  have 
it  in  his  power,  and  whatever  opportunities  may  be  pre- 
sented to  him,  out  of  his  own  community.  Present  to 
him  a  case  for  the  support  of  schools  in  some  part  of 
the  world,  where  the  people  are  enveloped  in  the  gross- 
est superstition  and  darkness,  and  in  which  no  books 
whatever,  beside  the  New  Testament,  and  an  introduc- 
tory primer,  perfectly  unexceptionable,  are  used,  and 
he  may  admire  your  benevolence,  and  has  nothing  to 
say  against  the  charity,  but  he  cannot,  that  is,  his  ex- 
cessive bigotry  will  not  let  him  do  a  generous  action — 
he  cannot  do  any  thing  out  of  his  church.  Ask  for  his 
aid  in  the  translation  of  the  Scriptures  for  gratuitous 
distribution  among  the  millions  of  the  perishing  hea- 
then, and  still,  though  it  is  exceedingly  difficult  to 
imagine  how,  in  the  remotest  manner,  his  church 
could  possibly  be  injured,  he  sings  the  same  song, 
he  cannot,  no  indeed  he  cannot,  do  any  thing  out 
of  his  church.  Bigotry,  unrelenting,  downright  Bigot- 
ry, seals  his  pocket  up  so  closely,  that  no  effort,  how- 
ever urgent  and  impressive,  can  open  it,  and  steels  his 
heart  so  impenetrably,  that  it  is  but  rarely  conscious  of 
a  single  generous  and  compassionate  feeling,  towards 
the  multitudes  of  his  fellow-creafcures  who  are  im- 
mersed in  wretchedness  and  barbarism. 

Much  praise  is  due  to  the  liberality  and  kindness  of 
many  gentlemen,  who,  though  not  altogether  agreeing 

89 


9  J  ON    BIGOTRY. 

with  an  applicant  in  every  religious  sentiment,  have 
nevertheless  freely  and  nobly  contributed  to  the  erec- 
tion of  places  for  the  spread  of  the  gospel,  or  the  ac- 
commodation of  Christian  worship.  It  must,  however, 
also  be  owned,  that  a  very  offensive  spirit  of  Bigotry 
has  been  sometimes  manifested  on  these  occasions. 
When  a  minister,  in  reply  to  inquiry,  has  acknow- 
ledged that  he  belonged  to  the  Baptist  denomination, 
the  very  mention  of  the  term  has  excited  a  torrent  of 
abuse  on  the  individual  himself,  and  on  the  body  of 
Christians  to  whom  he  has  belonged.  Now,  is  this 
doing  as  we  would  be  done  unto?  Is  not  such  a  con- 
duct a  grievous  sin  even  against  common  courtesy? 
Would  not  a  well-bred  individual,  of  no  pretensions 
to  piety,  disdain  such  ungenerous  conduct  ?  And  is 
a  person  to  be  justified,  in  regarding  a  respectable 
stranger,  asking  aid  in  the  cause  of  Christ,  with  con- 
tempt or  ill-treatment,  because  he  has  the  courage  to 
think  for  himself  in  matters  of  religion,  and  the  ho- 
nesty to  avow  that  he  does  so  ?  Does  not  the  person 
who  thus  demeans  himself,  loudly  say,  "  How  dare  you 
differ,  even  a  single  shade,  from  so  distinguished  a 
personage  as  myself?"  Is  this  the  spirit  of  Christiani- 
ty? Is  this  a  practical  regard  of  his  instructions,  who 
bade  the  greatest  in  his  family  become  the  servant  of 
all?  It  is  no  extenuation  of  the  fault  of  such  an  indi- 
vidual, to  say,  that  he  is  a  man  of  consequence  and 
wealth,  and  a  very  useful  person.  This  is  an  aggra- 
vation of  his  guilt;  for  on  these  accounts  it  is  more 
imperatively  incumbent  on  him  to  adopt  a  line  of  con- 
duct, at  once  amiable,  conciliatory,  liberal,  and  con- 
descending. Such  behaviour  is  both  ungentleman- 
like,  and  unchristian,  and  is  the  evident  and  most  of- 
fensive offspring  of  Bigotry. 

Another  mark  of  the  persons  who  are  here  alluded 
to,  is,  that  they  regard  almost  all  kind  of  means  as 
lawful  that  they  think  may  tend  to  the  establishment 
and  prosperity  of  their  party.  Hence  has  arisen  the 
manifold,  pious,  but  detestable  frauds  of  the  Romish 
church.  Thus  persons  of  this  class  will  zealously 
propagate  gross  calumnies,  and  oftentimes  indeed  in- 

89 


ON    BIGOTRY.  [^10 

vent,  as  well  as  give  them  currency.  When  an  in- 
dividual apostatizes  from  his  profession,  they  assidu- 
ously 

11  Reproach  a  people  with  his  single  fall, 
And  cast  his  filthy  raiment  at  them  all,'* 

Affirming,  wherever  they  have  opportunity,  that  all  of 
the  same  community  are  equally  vile.  The  mere  stic  Ic- 
ier of  a  party  has  been  known  publicly  and  bitterly  to 
inveigh  against  his  brethren,  who  think  it  right  to  bap- 
tize on  a  profession  of  faith,  and  by  immersion  only? 
and  at  the  same  time  in  private,  rather  than  have  his 
party  weakened,  or  lose  a  rich  member  of  his  own  so- 
ciety, to  administer  that  ordinance  in  his  own  habita- 
tion, and  in  the  very  manner  too,  which  he  has  so  ve- 
hemently arraigned. 

The  truly  candid  Christian,  in  opposition  to  the  bi- 
got, cleaves  to  the  truth,  and  follows  it  wherever  it  may 
lead  him.  He  dares  to  be  honest  to  his  conscience, 
notwithstanding  many  temptations  to  be  otherwise. 
He  rejoices  in  the  extension  of  truth,  among  all  de- 
nominations, and  in  every  part  of  the  habitable  globe. 
His  attachment  is  not  to  any  party  of  Christians,  as 
such,  but  to  the  truth.  He  holds  it  with  a  firm  un- 
trembling  hand;  and  binds  it  joyfully  to  his  heart,  as 
one  who  has  found  great  spoil,  whether  it  is  fashiona- 
ble or  not,  whether  men  smile  or  frown,  and  whether 
they  reward  or  punish  him.  He  utterly  disdains  to 
serve  a  good  cause  by  the  base  arts  of  low  cunning, 
detestable  falsehood,  or  impious  malignity.  He  can 
stand  erect,  and  say  with  Cowper, 

"  And  truth  alone,  where'er  my  lot  be  cast, 
'Midst  scenes  of  plenty,  or  the  pining  waste, 
Shall  be  my  chosen  theme,  my  glory  to  the  last." 

Dogmatically  to  decide  on  a  subject,  with  a  very  slender 
knowledge  of  it,  and  without  having  diligently  examined 
it,  arises  commonly  from  bigotry.  How  unreasonable 
is  such  a  line  of  conduct:  there  can  be  no  propriety 
in  a  man's  decisions  in  reference  to  sentiments  he  has 
never  investigated.  The  holy  and  liberal  men  who 
wrote  the  sacred   volume,  were  not  ecclesiastical  ty- 

89 


'] 


ON    BIGOTRY. 


rants;  they  wished  their  readers  "to  prove  all  things, 
and  to  hold  fast  that  which  is  good;"  and  they  have 
commended  it  as  a  noble  disposition,  not  to  believe  any 
thing  without  examination,  and  a  conviction  of  its  truth. 
But  a  bigot  expects  and  demands  that  you  should  re- 
ceive his  assertions  for  proofs.  Thus  the  infidel  Paine, 
affirmed  that  the  Bible  was  unworthy  of  any  attention, 
and  that  he  had  answered  it  before  he  had  read  it ! 

This  disposition  is  often  evident,  not  only  in  refer 
ence  to  opinions,  but  also  to  characters.  Thus  I  re 
collect  an  individual  who  affirmed,  that  a  minister  in 
his  neighbourhood  was  not  a  Calvinist.  Somewhat 
surprised,  I  said,  "Not  a  Calvinist!  then,  what  is  he?" 
"O,  don't  you  know? — he  is  a  Fullerite!"  was  the  re- 
ply. Merely  to  ascertain  whether  he  knew  any  thing 
of  the  subject,  I  said,  "  Indeed  ! — Will  you  have  the 
kindness  to  mention  some  principles  of  Calvinism, 
which  Mr.  F.  did  not  maintain?"  "I  shall  not  trou- 
ble myself  to  do  this,"  said  he — "  but  he  was  not  a  Cal- 
vinist—of  that  I  am  certain."  "Well,"  I  rejoined, 
"did  you  ever  read  his  writings?"  "O  no,"  said  he, 
"  nor  do  I  intend  it;  every  one  knows  that  he  was  no 
Calvinist."  What  can  we  call  such  a  dogmatical  spi- 
rit, and  there  is  much  of  it  in  the  world,  but  down- 
right bigotry? 

Pride,  overbearing  pride,  is  the  inseparable  com- 
panion of  bigotry.  Perhaps  it  may  with  propriety  be 
affirmed  that  a  man's  pride  is  always  in  proportion  to 
his  bigotry.  He  who  is  clothed  with  humility  can  ne- 
ver manifest  this  unhallowed  disposition.  Leighton, 
though  an  arch-bishop,  was  not,  and  for  this  reason 
never  could  have  been,  a  bigot.  In  reference  to  his 
kind,  conciliating,  and  truly  christian  temper,  I  would 
indeed  say,  Let  him  be  imitated.* 

Bearing  false  witness,  either  in  speaking  or  writing 
against  those  who  differ  from  as  in  opinion,  arises  usual- 
ly from  bigotry.  Instances  of  this  kind  are  frequently 
occurring,  and  are  lamentably  numerous.  Thus  some 
individual,  not  long  since,  published  an  account  of  the 
miserable  faction  that  disgraced  and  afflicted  the  town 

*  Ilium  agit  penna  metuente  solvi 
Fama  superstes. 

89 


ON    BIGOTRY.  [  12 

of  Minister  about  the  time  of  the  Reformation,  and  call- 
ed it  a  History  of  the  Baptists,  though  he  was  well 
aware,  that  the  Baptists  of  the  present  day  have  no 
principles  in  common  with  those  wretched  people. 
This  was  bearing  false  witness  to  serve  party  purposes. 

Professing  to  take  the  Bible  as  our  sole  guide  in  matters 
of  religion,  and  yet  refusing  to  submit  to  plain  scriptural 
authority,  commonly  arises  from  Bigotry.  Thus,  when 
Dr.  Priestly  met  with  a  passage  in  the  Gospel  by  John, 
asserting  the  pre-existence  of  Christ,  though  he  could 
not  but  acknowledge  that  this  was  the  case,  yet  he  would 
by  no  means  admit  the  doctrine  to  be  true.  He  would 
suppose,  he  says,  that  the  apostle  dictated  one  thing, 
and  his  amanuensis  wrote  another;  or  that  John  war 
superannuated,  and  did  not  know  what  he  wrote;  or, 
he  would  suppose  any  thing,  and  every  thing,  rather 
than  give  credit  to  the  sentiment.  *  Thus  also,  a  host  of 
writers,f  Bishop  Saunderson,|  Calvin,§  Bishop  Bur- 
net, ||  and  a  multitude  of  others,  of  great  name,  have 
testified,  and  deliberately  left  their  opinions  on  record, 
that  there  is  no  precept  or  example  in  the  New  Testa- 
ment for  infant  baptism,  and  yet,  with  glaring  incon- 
sistency, continued  to  practise  it.  How  can  this  be 
accounted  for,  but  from  a  bigoted  attachment  to  a 
creed,  whether  its  sentiments  are  scriptural  or  not. 

Those  who  would  in  any  loay  whatever  injure  their  fel- 
low-creatures on  account  of  their  religious  sentiments,  are 
evidently  some  of  the  worst  of  Bigots.  Thus  all  perse- 
cutors are  justly  chargeable  with  this  detestable  vice. 
Here,  iudeed,  it  is  seen  in  all  its  native  horrors,  full 
grown,  and  as  diabolical  as  gigantic.  It  may  not,  per- 
haps, be  amiss  to  present  a  single  specimen  of  its  in- 
fernal labours.  In  reference  to  the  Protestants  in 
France,  it  is  said,  "The  bloody  butehers  invented  a 
thousand  torments  to  tire  their  patience,  and  to  force 

*  Magee  on  the  Atonement,  p.  85,  86. 

•j- See  an  invaluable  work,  entitled,  Psedobaptism  Examined,  by 
the  venerable  Abraham  Booth.  See  also  Pengilly's  Scripture 
Guide  to  Baptism,  Tract  No.  45. 

\  De  Oblig.  Conscient.  Prxlect.  iv.  sect.  17,  18. 

§  Instit.  lib.  4  c.  16. 

B  Expos  of  39  Art.  p.  306.   Art.  27. 

89 


13j  OX    BIGOTRY. 

them  to  abjure  their  sentiments.  They  cast  some  into 
large  fires,  and  took  them  out  when  they  were  half- 
roasted.  They  hanged  others,  with  large  ropes  under 
their  arm-pits,  and  plunged  them  several  times  into 
wells,  till  they  promised  to  renounce  their  religicn 
They  tied  them  like  criminals  to  the  rack,  and  poured 
wine,  with  a  funnel,  into  their  mouths,  till,  being  in- 
toxicated, they  consented  to  turn  Catholics.  Some 
they  slashed  and  cut  with  pen-knives,  others  they  took 
by  the  nose  with  red-hot  tongs,  and  led  them  up  and 
down  the  room  till  they  promised  to  turn  Catholics."* 

No  individual  or  community  has  a  right  to  injure 
another  in  his  good  name,  person,  or  substance,  on  ac- 
count of  his  religious  sentiments.  God  causes  his  sun 
to  rise  on  the  evil  and  on  the  good,  and  his  rain  to  de- 
scend on  the  thankful  and  on  the  unthankful.  And  if 
we  are  what  we  ought  to  be,  and  profess  to  be,  real 
Christians,  we  shall  strive  to  imitate  our  heavenly 
Father.  It  may  be  pointedly  put  to  every  persecutor, 
What  hast  thou  to  do  with  another  man's  servant?  To 
his  own  master  he  stands  or  falls.  Those  who  perse- 
cute, get  into  the  throne  of  God,  and  take  his  sword 
of  vengeance  from  his  hands.  What  impious  pre- 
sumption! what  boundless  arrogance!  Even  Luther, 
and  Calvin,  ,and  Cranmer,  as  well  as  other  Reform- 
ers, who  ought  to  have  known  better,  on  this  account 
are  justly  to  be  censured.  Is  it  the  way  to  convince 
a  man  of  the  truth  and  excellence  of  Christianity,  to 
seize  his  property,  to  afflict  his  person,  or  to  immure 
him  in  a  dungeon  ?  Persecution  has  made  tens  of  thou- 
sands of  martyrs,  and  multitudes  of  hypocrites,  but 
never  one  real  Christian.  If  there  be  any  passage  in 
the  New  Testament  which  authorizes  violence  and  in- 
justice towards  even  the  vilest  of  the  human  race,  let 
it  be  produced.     Every  degree  of  persecution  is  a  most 

*  Robinson's  Hist,  of  the  Reformation  in  France,  prefixed  to 
Vol.  I.  of  Saurin's  Sermons.  If  the  reader  would  like  to  see  one 
of  the  most  affecting'  and  interesting-  narratives  of  the  same  kind, 
that  was  ever  penned,  let  him  turn  to  Jones's  History  of  the  Wal- 
denses.  There  indeed  he  will  see  the  havoc  that  has  been  made 
bv  the  monster  Bigotry. 

89 


ON    BIGOTRY.  [j  4 

outrageous  wrong,  and  should  meet  with  general  and 
unqualified  reprobation. 

The  great  and  illustrious  Founder  of  Christianity, 
when  his  disciples  wanted  to  call  down  fire  from  hea- 
ven to  consume  the  Samaritans,  rebuked  them  sharp- 
ly, and  justly  said,  "  Ye  know  not  what  manner  of  spi- 
rit ye  are  of!  The  Son  of  man  is  come,  not  to  destroy 
men's  lives,  but  to  save  them."  Christianity,  divine 
Christianity,  the  Christianity  of  the  New  Testament, 
and  not  that  of  persecuting  statesmen  and  ecclesias- 
tical tyrants,  unrivalled  in  excellence  and  grandeur, 
every  where  gloriously  breathes,  and  powerfully  in- 
culcates the  animating  and  ennobling  sentiments  oi 
the  angelic  hymn,  "  Glory  to  God  in  the  highest,  on 
earth  peace,  and  good  will  towards  men."  A  man 
must  trample  on  its  plainest  dictates,  and  become  a 
most  detestable  bigot,  before  he  can  assume  the  cha- 
racter of  a  persecutor. 

"I  am  sick  of  almost  every  thing,"  says  the  amiable 
Pearce,  "that  has  been  called  religion,  but  love;  su- 
preme love  to  God,  universal  benevolence  to  man.  I 
am  enraptured  at  the  thought,  that  all  the  objects 
which  Christianity  requires  me  to  believe,  are  to  be 
contemplated  with  delight.  It  is  all  love;  love  is  the 
alpha,  love  is  the  omega.  It  originated  in  love.  It 
is  exemplified  in  love.  It  works  by  love.  It  termi- 
nates in  perfect,  universal  love.  Thanks  be  to  God 
for  this  unspeakable  gift,  this  religion  of  love!" 

Well,  on  all  hands,  Bigotry  is  allowed  to  be  a  most 
horrible  evil,  and  to  be  wholly  indefensible.  But  how 
shall  it  be  cured  ?  This  is  the  all-important  question* 
I  know  of  but  one  effectual  remedy — it  is  a  large  por- 
tion of  the  benevolent,  devotional,  Christ-like  spirit 
which  is  every  where  inculcated  in  the  New  Testa- 
ment. I  never  knew  a  person  imbued  with  the  spirit 
of  the  Saviour,  filled  with  love  to  God,  and  to  his  fel- 
low-creatures, (and  this  is  the  only  religion  of  which 
God  will  approve,  the  religion  indeed  of  the  Bible,  and 
which  alone  can  make  man  happy,)  who  was  a  Bigot. 
Such  an  individual,  in  the  whole  of  his  deportment, 
must  necessarily  be  a  living  display  of  that  beautiful 

89 


15]  ON    BIGOTRY. 

picture,  drawn  by  a  hand  under  the  immediate  guid- 
ance of  all-inspiring  heaven,  which  is  in  the  thirteenth 
chapter  of  the  first  Epistle  to  the  church  at  Corinth. 
This  holy  and  divine  temper  is  the  very  opposite  to 
Bigotry.  "It  suffereth  long,  and  is  kind;  it  envieth 
not;  vaunteth  not  itself;  is  not  puffed  up;  doth  not  be- 
have itself  unseemly;  seeketh  not  her  own;  is  not  easily 
provoked;  thinketh  no  evil;  rejoiceth  not  in  iniquity; 
but  rejoiceth  in  the  truth;  beareth  all  things;  believeth 
all  things;  hopeth  aH  things;  endureth  all  things."  I 
am  not  surprised  that  he  who  drew  this  exquisite  por- 
trait, adds,  "It  never  faileth  !"  This  is  indeed  the 
grace 


-"  that  lives  and  sings, 


When  faith  and  hope  shall  cease; 
'Tis  this  shall  strike  our  joyful  strings, 
In  the  sweet  realms  of  bliss." 

And  unless  we  possess  it,  though  we  could  speak  with 
the  tongues  of  men,  and  of  angels,  and  had  faith  even 
to  remove  mountains,  our  professions  of  Christianity 
are  vain, — we  are  "as  sounding  brass,  or  a  tinkling 
cymbal." 

The  criterion  then  by  which  the  truly  candid  Chris- 
tian may  be  distinguished  from  thje  Bigot  is  evident. 
The  Bigot  is  notoriously  wanting  in  love  to  his  fellow- 
creatures — defends  false,  or  even  well-founded  senti- 
ments, in  an  unchristian  spirit  and  temper — frequently 
anathematizes  those  who  are  not  altogether  of  his  own 
communion — often  expends  his  principal  zeal  on  com- 
paratively trivial  things,  and  pays  very  little  attention 
to  matters  of  the  highest  moment — aims  at  the  esta- 
blishment of  a  party,  or  the  gratification  of  mere  worldly 
dispositions,  rather  than  the  furtherance  of  the  truth — 
proudly  decides  on  a  subject,  and  that  too  many  times 
without  having  duly  examined  it — is  not  very  scrupu- 
lous in  reference  to  the  means  he  employs  against  those 
who  differ  from  him  in  opinion — professes  to  regard 
the  Scriptures  as  his  only  guide  in  matters  of  religion, 
and  yet  in  plain  cases  refuses  to  submit  to  their  au- 
thority— and  finally  he  cherishes  the  disposition  to 
persecute,  if  he  be  not  actually  a  persecutor. 

89 


ON    BIGOTRY.  [  16 

The  truly  candid  Christian,  on  the  other  hand,  sin- 
cerely loves  all  his  fellow-creatures,  especially  his  fel- 
low-christians,  however  they  may  differ  from  him  in 
opinion.  When  he  defends  the  truth,  the  law  of  kind- 
ness is  on  his  lips  and  in  his  heart,  and  flows  from  his 
pen — he  trembles  at  the  thought  of  taking  God's  judg- 
ment-seat, and  of  cursing  any  of  his  fellow-christians — 
he  rejoices  in  every  part  of  divine  truth,  and  holds  i* 
with  a  firm  hand,  but  he  is  principally  concerned  for 
the  vital  doctrines  of  Christianity — he  aims  at  the  fur- 
therance of  the  truth,  and  the  glory  of  God,  more  than 
at  the  prosperity  of  any  party  whatever — he  searches 
the  Scriptures  diligently,  before  he  will  decide  on  any 
important  point,  to  see  if  the  things  affirmed  are  so, 
or  not — scorns  to  serve  even  the  truth  by  dishonest 
means— conscientiously  follows  the  Bible  wherever  it 
leads  him — and  is  sincerely  and  affectionately  con- 
cerned for  the  present  and  everlasting  welfare  of  the 
human  race. 

If  I  were  to  mention  a  single  criterion  by  which 
Bigotry  may  be  generally  and  immediately  known,  I 
would  say,  It  is  a  want  of  that  spirit  of  love  which  is 
every  where  inculcated  by  the  New  Testament,  and 
which  was  delightfully  exemplified  in  the  character  of 
our  divine  Redeemer,  and  his  immediate  disciples. 

The  time  will  indeed  arrive,  it  is  foretold  in  the  sure 
page  of  prophecy,  when  "none  shall  hurt  or  destroy 
in  all  God's  holy  mountain;  when  the  wolf  shall  dwell 
with  the  lamb,  and  the  leopard  shall  lie  down  with  the 
kid,  and  the  calf,  and  the  young  lion,  and  the  fading 
together,  and  a  little  child  shall  lead  them;"  then,  and 
perhaps  not  till  then,  this  monster  shall  die,  and  b 
buried.  Happy  day  !  glorious  end !  O  that  it  were  in- 
deed already  come !  then,  having  witnessed  the  in- 
terment, I  would  not  indeed  write  its  epitaph,  but 
flee  afar 

"The  pois'nous  steams,  and  stenches  of  its  sepulchre; 
And  lift  my  hands  to  heaven,  and  pray, — 
That  such  a  hateful  creature  never  may, 
At  any  time  obtain  a  resurrection  day." 


THE  DUTY 


OF  G1VIXG 


CHRISTIAN    INSTRUCTION 


CHILDREN. 

A  Letter  written  by  [RAH  CHASE;  addressed,  in  1831,  by  the  Boston  Asaoda 
lion,  and  now  by  ilje  Tract  Society,  to  Parents  and  others  connected  with 
Baptist  Churches. 


Dear  Brethren, — It  is  not  to  a  novel  subject,  but  to 
one  which,  nevertheless,  must  always  possess  a  iresh 
and  touching  interest,  that  we  now  solicit  your  atten- 
tion  THE  DUTY  OF  GIVING    CHRISTIAN    INSTRUCTION    TO 

CHILDREN. 

This  duty  is,  in  the  first  place,  the  dictate  of  reason 
and  affection. 

Reason  requires  that  the  ignorant  be  instructed. 
And  the  more  important  the  knowledge,  the  stronger 
is  the  argument  for  its  being  communicated.  And 
the  greater  our  affection  for  the  persons  needing  in- 
struction, the  more  intense  is  our  desire  to  have  them 
instructed.  Who  does  not  prcnounce  it  suitable  that 
children  be  taught  those  things  which  may  be  useful 
to  them  in  the  present  life  ?  and  who  that  loves  his 
children  does  not  desire  to  have  them  taught?  Now, 
we  take  it  for  granted,  that  the  knowledge  of  the 
Christian  religion  is  more  valuable  than  the  know- 
ledge of  any  other  subject ;  for  it  fills  the  mind  with 
the  brightest  conceptions  of  purity  and  benevolence ; 
and  it  is  connected  with  what  has  the  promise  of  the  life 
that  now  is,  and  of  that  which  is  to  come.  It  is, 
then,  most  manifestly  and  most  emphatically,  the  dic- 
tate of  reason  and  affection,  that  Christian  instruc- 
tion be  given  to  children. 
124 


THE  DUTY  OF   GIVING  |  2 

Besides,  this  duty  is  clearly  implied  in  the  general  di- 
rection to  make  the  gospel  known. 

In  the  command  of  our  Saviour,  Preach  the  gospel  to 
every  creature,  it  is  clear  that  he  would  have  Christian 
instruction  given  to  all  who  are  capable  of  being  in- 
structed. The  common  sense  of  every  man  under- 
stands the  direction  as  having  reference  to  moral 
agents  only,  and  to  all  moral  agents  belonging  to  the 
human  family.  The  gospel  is  to  be  preached  to  all ; 
and  we  are  to  encourage  its  ministers  to  go  forth  to 
instruct  the  most  distant  nations.  Surely  then,  our 
own  children  are  not  to  be  neglected  ;  but  as  soon  as 
they  can  understand,  they  are  to  be  taught  the  simple 
and  affecting  story  of  our  redemption,  the  first  prin- 
ciples of  the  oracles  of  God. 

But  further,  the  duty  of  giving  Christian  instruction 
to  children,  is  expressly  enjoined.  The  sacred  Scrip- 
tures exhibit  this  duty  in  the  most  direct  and  positive 
manner :  Provoke  not  your  children  to  wrath,  says  an 
apostle,  but  bring  them  up  in  the  nurture  and  admonition 
of  the  Lord*  Nurture  is  the  more  general  term,  indi- 
cating the  education,  or  training  up  of  children, 
which,  we  know,  comprehends  instruction  and  ex- 
ample, rewards  and  punishments,  and  whatever  may 
be  necessary  in  this  work.  Admonition,  as  here 
used,  directs  our  attention  particularly  to  the  mind 
of  the  child,  as  that  with  which  we  have  espe- 
cially to  do ;  and  we  are  here  taught  that  this  nurture 
and  admonition,  or  instilling  into  the  mind,  must  be 
conformable  to  the  Spirit  and  instructions  of  our 
Lord. 

So  clear  and  prominent  is  the  duty.  It  is  the  ma- 
nifest dictate  of  reason  and  affection ;  it  is  implied 
in  the  general  direction  to  make  the  gospel  known ; 
and  it  is  expressly  enjoined.  It  rests,  therefore,  on 
an  immovahle  foundation;  and  we  need  no  other. 

In  view  of  these  considerations,  it  is  to  be  hoped 
that  we  shall  all  feel  the  force  of  the  obligations  that 
rest  upon  us.  But  it  may  be  useful  to  mention  some 
additional  considerations  by  which  also  we  should  he 
urged  to  the  performance  of  this  duty. 

♦Ej.hti:  1. 

124 


3]  CHRISTIAN  INSTRUCTION  TO   CHILDREN. 

Consider  the  susceptibility  of  the  mind  in  childhood. 

This  has  always  been  proverbial.  In  childhood 
the  mind  has  not  the  prejudices  with  which  it  is  like- 
ly to  be  filled  at  a  later  period.  It  is  more  candid  j 
and  the  impressions  which  it  then  receives,  are  the 
most  likely  to  be  permanent.  The  evil  propensity 
has  not  become  strengthened  by  long  habits  of  think- 
ing and  acting  in  an  unworthy  and  unchristian  manner. 
The  child  exhibits  a  frankness,  and  deference,  and 
docility,  the  most  encouraging.  And  we  know  that 
if  his  mind  be  not  early  imbued  with  correct  senti- 
ments, it  will  be  with  false  and  pernicious  ones. 

Consider  the  effect  on  the  community. 

Children  will  be  either  blessings  or  curses  to  their 
parents  and  to  the  community.  Think  of  a  child 
brought  up  in  the  nurture  and  admonition  of  the  Lord. 
You  may  hope  to  see  him  dutiful  to  his  parents,  their 
delight  and  their  glory.  Follow  him  through  the  pe- 
riods of  youth  and  of  manhood.  What  a  salutary  in- 
fluence he  exerts  on  all  his  companions  !  and  what  a 
profusion  of  benefits  does  he  scatter  around  him,  in 
whatever  sphere  he  may  move.  'Train  up  a  child  in 
the  way  he  should  go ;  and  when  he  is  old,  he  will 
not  depart  from  it.'* 

But,  on  the  other  hand,  think  of  the  unhappy 
child,  that  has  not  received  Christian  instruction. 
What  can  you  expect  but  that  he  will  be  the  grief  of 
his  mother?  Destitute  of  Christian  principle,  he  will 
be  the  easy  victim  of  temptation.  He  corrupts  the 
principles  and  habits  of  others.  Or,  if  he  does  not 
absolutely  become  a  pest  in  society,  he  at  least  fails 
of  doing  that  amount  of  good  which  he  might  have 
been  the  honored  instrument  of  accomplishing. 
Should  he,  at  mature  age,  through  the  riches  of  di- 
vine grace,  become  truly  religious,  how  will  he  de- 
plore, that  in  childhood  his  Christian  education  was 
neglected,  and  that  from  a  child  he  had  not  known 
the  holy  scriptures. 

In  a  few  years,  the  dearest  interests  of  the  commu- 
nity will  be  in  the  hands  of  those  who  are  now  chil- 
dren.    How   important  that  we   do   what  we  can  to 

*  Frov.  »  :  6 
124 


THE   DUTY   OF   GIVING  [4 

cause  that  the  generation  which  shall  arise,  may  be  a 
generation  to  praise  the  Lord,  and  to  diffuse  through- 
out all  the  walks  of  life,  a  pure  and  happy  influence. 

Consider  the  consequences  beyond  the  grave. 

If  a  child  be  brought  up  in  the  nurture  and  admo- 
nition of  the  Lord,  there  is  reason  to  trust  not  only 
that  this  Christian  instruction  will  have  a  good  influ- 
ence upon  him  in  the  present  life,  but  also  that  it  will 
be  so  blessed  as  to  make  him  'wise  unto  salvation 
through  faith  which  is  in  Christ  Jesus.'*  But  if 
a  child  grow  up  in  ignorance  and  contempt  of 
Christian  truth  and  duty,  there  is  an  alarming  pro 
bability  not  only  that  he  will  be  worse  than  useless  in 
this  life,  but  also  that  he  will  die  in  his  sins,  and  fall 
under  the  solemn  declaration  of  the  Saviour,  Whither 
I  go,  ye  cannot  come,  f 

Most  of  those  in  a  Christian  land  who  have  given 
evidence  of  having  become  truly  pious,  we  have  rea- 
son to  believe,  had  some  truths  of  the  gospel  deeply 
impressed  on  their  minds  at  an  early  age.  The  seed  of 
divine  truth  sown  in  the  tender  mind,  may  lie  buried 
long,  but  we  may  hope  it  will  not  be  lost. 

Yes,  for  this  we  may  hope  and  pray.  How  often 
has  the  recollection  of  truths  affectionately  inculcated 
in  childhood,  been  brought  afresh  to  the  mind  at  a 
later  period,  with  an  overwhelming  power.  The 
tongue  of  the  faithful  parent  may  now  be  silent  in  the 
grave  ;  and  the  eye  that  once  beamed  on  the  child 
with  parental  and  Christian  love,  may  now  be  seen  no 
more  ;  but  the  instruction,  and  the  patience,  and 
tender  solicitude  with  which  it  was  imparted,  fill  the 
soul  of  the  hitherto  careless  wanderer  with  deep  emo- 
tion, and  become  the  most  prominent  among  the 
means  of  his  conversion  to  God. 

In  this  view  of  the  matter,  there  is,  certainly,  great 
encouragement,  but  there  is  still  greater  in  another 
view  which  we  are  permitted  to  take.  As  connected 
with  the  truly  Christian  instruction  of  our  children, 
we  may  hope,  and  we  should  hope,  for  their  early 
conversion, — for  their  being  brought  even  in  early 
childhood,  to  a  saving  acquaintance  with   religion,  to 

*2Tim.  3;   15.  f  John  3;  51,23. 

124 


3  J  CHRISTIAN  INSTRUCTION  TO  CHILDREN. 

repentance  towards  God,  and  faith  towards  our  Lord 
Jesus  Christ.  Why  should  we  not?  The  gospel  is 
remarkable  for  its  simplicity,  a  child  may  understand 
it;  many  a  young  child  has  understood  it,  so  far  as 
its  first  principles  are  concerned,  and  has  felt  it3 
heavenly  power,  and  given  ample  evidence  of  being 
truly  regenerate. 

In  the  time  of  our  Saviour,  there  were  such  chil- 
dren. And  it  is  not  improbable  that  he  selected  one  of 
these,  when  he  rebuked  the  ambitious  contention  of 
his  disciples.  On  this  occasion,  according  to  the  re- 
cord of  Matthew,  S  Jesus  called  a  little  child  unto  him, 
and  set  him  in  the  midst  of  them,  and  said,  Verily,  I 
6ay  unto  you,  except  ye  be  converted,  and  become  as 
little  children,  ye  shall  not  enter  into  the  kingdom  of 
heaven.  Whosoever,  therefore,  shall  humble  himself 
as  this  little  child,  the  same  is  greatest  in  the  king 
dom  of  heaven.  And  whoso  shall  receive  one  such 
little  child  in  my  name  receiveth  me.'*  In  Luke,  this 
last  declaration  is  expressed  thus  :  *  Whosoever  shall 
receive  this  child  in  my  name,  receiveth  me. 't  And 
Matthew  immediately  adds  the  words  of  the  Saviour, 
'  But  whoso  shall  offend/  or  cause  to  siw^one  of  these  Utile 
ones  that  believe  in  me,  it  were  better  for  him  that  a 
mill-stone  were  hanged  about  his  neck,  and  that  he 
were  drowned  in  the  depth  of  the  sea.' 

On  another  occasion,  there  were  brought  unto  our 
Lord  little  children,  that  he  should  put  his  hands 
on  them  and  pray  :  and  the  disciples  rebuked  them. 
But  Jesus  said,  'Suffer  the  little  children,  and  forbid 
them  not,  to  come  unto  me,  for  of  such  is  the  king- 
dom of  heaven. '{  'Verily  I  say  unto  you,  whosoever 
shall  not  receive  the  kingdom  of  God,  as  a  little 
child,  he  shall  not  enter  therein. '§ 

In  these  passages  and  the  parallel  ones,  the  original 
words  rendered  child,  little  ones,  little  children,  and 
infants,  may  indicate  children  of  such  an  age  as  to 
be  capable  of  receiving  religious  instruction.  This 
every  one  acquainted  with  the  Greek,  must  know  ;  and 
it  has  been  abundantly  shown  by  the  ablest  interpreters. 
Even  the  word  which  at  first  sight  would  here  seem 

•  Matt.  18 :  2-5.        ;  Luke  9  .  4?.        J  Matt.  13 :  13,  14.     -  §  Mark  10:  15. 
124 


THE  DUTY  OF   GIVING  [  6 

to  be  the  most  unfavorable  to  this  representation, 
(the  word  in  Luke  rendered  infants,)  is  the  very  word 
which  the  apostle  Paul  uses  when  he  says  to  Timothy, 
'From  a  child  thou  hast  known  the  holy  scriptures.' 

If,  on  these  occasions  of  teaching  humility  to  his 
disciples,  our  Lord  directed  their  attention  to  chil- 
dren, on  account  merely  of  the  simplicity  and  meekness 
which  belong-,  in  a  remarkable  degree,  to  children 
generally,  his  teaching  was  beautiful  and  impressive, 
and  if  he  directed  their  attention  to  children,  who  be- 
sides possessing  these  qualities  in  common  with  other 
children,  had  received  the  truth  in  the  love  of  it,  his 
teaching  was,  certainly,  still  more  beautiful  and  im- 
pressive. 

That  there  were  such  children  in  his  time,  is 
evident  from  the  21st  chapter  of  Matthew,*  where 
it  is  stated:  'When  the  chief  priests  and  scribes 
saw  the  wonderful  things  that  he  did,  and  the  chil- 
dren crying  in  the  temple,  and  saying,  hosanna  to 
the  son  of  David,  they  were  displeased,  and  said  unto 
him,  Hearest  thou  what  these  say?  And  Jesus  saith 
unto  them,  Yea ;  have  ye  never  read,  Out  of  the 
mouths  of  babes  and  sucklings,  thou  hast  perfected 
praise  ?' 

This  is  a  quotation  from  the  eighth  Psalm,  and,  it 
being  poetry,  it  is  somewhat  hyperbolical,  according 
to  the  poetic  manner;  but  the  idea  intended  to  be  ex- 
hibited is  perfectly  manifest,  namely,  that  God  is 
pleased  when  young  children  feel  his  love,  and  utter 
his  praise. 

Instances  of  early  piety  have  occurred  in  almost 
every  age  of  the  world  ;  and  they  are  not  rare  in  our 
own  country  at  the  present  time.  Within  the  circle 
of  our  own  observation,  and  particularly  in  those 
places  where  special  attention  has  been  paid  to  the 
subject  of  religion,  many  a  striking  and  lovely  exam- 
ple of  this  kind  has  presented  itself;  and  we  have 
been  most  happily  taught  the  force  of  the  passage 
which  has  just  been  repeated  :  Out  of  the  mouths  of 
babes  and  sucklings,  thou  hast  perfected  praise.  Indeed, 
there  is  abundant  proof  that  genuine  conversions  may 

•  Verses  15,  16 


7  J  CHRISTIAN   INSTRUCTION  TO   CHILDREN 

occur,  and  that  they  have  occurred,  at  a  very  early 
period. 

Why,  then,  we  ask  again,  why  should  we  not  hope 
and  labor,  and  pray  for  such  a  blessing  in  respect  to 
our  own  children  ?  And  who  can  refuse  thus  to  exert 
himself,  when  he  thinks  of  the  consequences  which 
may  ensue  beyond  the  grave  ? 

Consider  the  uncertainty  of  life. 

There  is  uncertainty  in  respect  to  our  own  lives. 
Soon  our  children  may  be  called  to  weep  over  our 
lifeless  remains,  and  be  left  amidst  the  dangers  of  an 
ensnaring  and  sinful  world.  Ah  !  how  can  we  answer 
for  it,  if  we  neglect  the  precious  opportunities  which 
we  now  enjoy  for  bringing  them  up  in  the  nurture  and 
admonition  of  the  Lord  ? 

There  is  uncertainty  in  respect  to  their  lives. 
How  often  does  the  loveliest  blossom  droop  and  fade 
away  before  our  eyes  !  Shall  not  we  do  without  delay 
what  God  himself  has  commanded  us  tc  do,  in  order 
that  each,  whenever  removed,  may  be  transplanted  to 
his  own  garden  on  high  ? 

We  must  remember,  that,  dear  and  lovely  as  oui 
children  may  be,  they  need  to  be  regenerated  and 
saved  through  Jesus  Christ ;  that  all  have  sinned,  and 
that,  just  so  far  as  they  are  sinners,  they  need  to  re- 
pent, and  to  receive  forgiveness  through  a  child-like 
reliance  on  our  condescending  Lord.  The  time  al- 
lotted them  may  be  short.  Death  is  almost  daily  en- 
tering some  of  our  families  ;  and  none  can  tell  either 
how  soon,  or  how  suddenly,  any  one  of  the  dear 
children  committed  to  our  care  may  be  torn  away. 
Now  is  the  piecious  opportunity  of  instructing  their 
tender  minds,  and  pointing  them  to  the  Lamb  of  God. 
The  opportunity  may  soon  be  gone.  How  bitter 
must  then  be  the  remembrance  of  having  neglected 
our  duty  !  How  sweet,  the  consolation  of  having 
faithfully  performed  it  ! 


Christian  instruction,  as  we  have  seen,  must  not 
only  be  given  to  children  ;  but  it  must  also  be  given 
in  an  affectionate  and  engaging  manner. 

4 Provoke  not,'  says  the  apostle,  'provoke  not  your 

124 


THE  DUTY  OF  GIVING  I  8 

children  to  wrath.'  This  is,  indeed,  a  general  direc- 
tion ;  and  it  is  a  most  important  admonition  in  respect 
to  all  our  intercourse  with  children ;  but  it  applies, 
with  peculiar  force,  to  our  efforts  for  their  spiritual 
and  eternal  benefit.  It  teaches  us  to  guard  against 
a  repulsive  austerity  and  moroseness,  and  to  let  our 
whole  manner  of  communicating  instruction  and  ad- 
monition be  the  manifest  dictate  of  love.  While  we 
present  unadulterated  Christian  truth,  we  must  endea- 
vor to  present  it  so  affectionately  as,  if  possible,  to  dis- 
arm the  enmity  of  the  natural  heart.  And  we  must 
let  our  little  listeners  clearly  perceive  not  only  that  we 
love  them,  but  that  God  loves  them,  and  requires  of 
them  only  what  is  necessary  to  their  highest  happi- 
ness. We  must  show  them  that  it  is  the  way  of  trans- 
gressors that  is  hard;  but  that  '  the  ways  of  wisdom 
are  ways  of  pleasantness,  and  all  her  paths  are 
peace.' 

We  must  do  our  utmost  to  excite  and  keep  up  in 
the  tender  mind,  a  cheerful  attention  to  the  various 
things  involved  in  a  religious  education.  This  is  evi- 
dent from  a  parallel  passage,  in  the  epistle  to  the  Col- 
losians,*  where  the  apostle  says  expressly,  '  Provoke 
^•not  your  children  to  anger,  lest  they  be  discouraged.' 
Clearly,  then,  we  must,  according  to  the  circum- 
stances in  which  we  are  placed,  take  those  measures 
which  are  the  best  adapted  to  encourage  our  children 
in  all  that  is  right  and  useful,  and  especially  in  receiv- 
ing Christian  instruction. 

The  duty  of  giving  such  instruction  is  directly  and 
explicitly  enjoined  upon  parents ;  and  they  cannot  be 
exonerated  from  performing  it,  so  far  as  it  may  be  in 
their  power.  Parents,  it  is  most  obvious,  have  pecu- 
liar advantages  for  influencing  the  minds  of  their 
children.  And  who  that  has  the  heart  of  a  parent, 
does  not  ardently  desire  to  be  qualified  for  performing, 
in  the  happiest  manner,  so  endearing  and  responsible 
a  work  ?  Who  that  has  the  heart  of  a  parent,  does 
not  hear  a  voice  from  heaven,  saying,  '  These  words 
shall  be  in  thine  heart ;  and  thou  shalt  teach  them  di- 
ligently unto  thy  children,  and  shalt  talk  of  them  when 

*  3 :  21. 

124 


y]  CHRISTIAN   INSTRUCTION  TO   CHILDREN. 

thou  sittest  in  thine  house,  and  when  thou  walkest  by 
the  way,  and  when  thou  liest  down,  and  when  thou 
risest  up.'* 

But  while  parents  cannot  be  released  from  the  obli- 
gation to  bring  up  their  children  in  the  nurture  and 
admonition  of  the  Lord,  they  may  find  that  one  of  the 
best  means  of  doing  this,  is  to  employ  the  aid  of 
others.  It  may  greatly  contribute  to  the  attainment 
of  the  grand  object,  and  yet  leave  much  for  parents 
themselves  to  perform.  It  may,  in  our  circumstances, 
possess  various  manifest  advantages.  And  it  may  be 
admirably  adapted  to  encourage  our  children,  and  to 
extend  to  the  children  of  others  the  same  benefits 
which  we  would  confer  upon  our  own.  Whenever 
this  is  the  case,  it  is  most  obvious  that  the  aid  of 
others  should  be  sought.  And  all  must  admit  that 
this  is  now  pre-eminently  the  case  with  respect  to  the 
aid  which  is  found  in  the  lord's-day  school.  If  any 
man  doubt  it,  let  him  be  more  fully  informed  on  the 
subject.  If  he  still  doubt  it,  let  him  nevertheless  see 
to  it  that  he  himself  neglect  not  the  duty  expressly  en- 
joined in  the  scriptures.  Let  him  think  on  the  value 
of  religious  instruction  to  his  own  children;  let  him 
think  on  its  value  to  the  children  of  his  neighbors ; 
let  him  bear  them  on  his  heart  in  prayer  to  God  ;  and 
we  may  hope  that  his  doubts  will  soon  pass  away. 

We,  dear  brethren,  are  fully  persuaded  in  our  own 
minds.  We  see  how  happily  the  idea  of  Christian  in- 
struction in  the  family,  and  in  the  Lord's-day  school, 
accords  with  all  that  we,  as  Baptists,  believe  to  be  the 
mind  of  Christ.  Let  us  convince  our  erring  brethren 
of  other  denominations,  that  his  disciples  can  feel  the 
force  of  the  divine  command,  Bring  up  your  children 
in  the  nurture  and  admonition  of  the  Lord,  without  per- 
forming a  ceremony  that  has  not  been  commanded, 
and  that  would  displace  and  annihilate  a  ceremony 
that  has  been  commanded, — the  solemn  act  of  the  be- 
liever's being  baptized  upon  the  profession  of  his  faith 
in  Him  who  died  for  him,  and  rose  again. 

At  no  former  period  have  our  churches  felt  a  deeper 
interest  in  Lord's-day  schools,  and  Bible  classes  j  and 

*Deut  6:  6,7. 
124 


THE  DUTY  OF  GIVING  [lO 

some  of  tnem  are  bringing  increased  attention  to 
these  methods  of  doing  good,  into  a  close  and  en 
dearing  connection  with  their  respective  associations. 
Thus  they  ascertain  what  has  been  done,  and  what  re- 
mains to  be  done  :  they  are  benefitted  by  each  other's 
experience ;  they  take  sweet  counsel  together,  they 
consider  how  they  can  help  and  encourage  each  other, 
and  they  return  home  with  new  zeal,  and  with  new 
confidence,  that  their  labors  in  this,  and  in  other 
spheres  of  duty  will  not  be  in  vain. 

On  the  subject  of  which  we  have  been  treating,  as 
well  as  in  all  other  truly  Christian  enterprises,  it  sure- 
ly becomes  us  as  a  denomination,  to  be  among  the 
foremost  of  those  who  exhibit  and  exemplify  '  encou- 
ragements to  religious  effort.'  Let  us  thank  God,  and 
take  courage,  in  view  of  what  has  already  been  ac- 
complished for  the  rising  generation,  and  in  view  of 
the  indications  which  we  are  permitted  to  behold, 
that  a  brighter  day  is  dawning  upon  the  world. 

In  the  course  of  the  year  past,  a  divine  blessing  has 
attended  the  ordinary  and  the  extraordinary  means  of 
grace  enjoyed  in  the  churches.  Multitudes  have 
been  converted  to  God.  But  amidst  the  various  ef- 
forts that  have  been  so  signally  honored,  the  duty  of 
giving  Christian  instruction  to  children,  still  holds  a 
prominent  place.  It  must  not,  and  it  cannot  be  for- 
gotten ;  for  it  possesses  an  enduring  importance  which 
no  event  has  diminished,  and  which  no  language  can 
adequately  express. 

We  have  seen  on  what  a  deep  and  broad  foundation 
this  duty  rests  :  It  is  the  manifest  dictate  of  reason 
and  affection  ;  it  is  implied  in  the  general  direction  to 
make  the  gospel  known,  and  it  is  expressly  enjoined. 
We  have  glanced  at  some  of  the  other  considerations, 
by  which  the  duty  is  urged  upon  us  ;  the  susceptibili- 
ty of  the  mind  in  childhood  ;  the  effect  on  the  com- 
munity ;  the  consequences  beyond  the  grave  ;  and 
the  uncertainty  of  life, — of  our  own  lives,  and  of  the 
lives  of  our  children.  And  we  have  seen  that  this 
duty  must  be  performed  in  the  most  affectionate  and 
engaging  manner,  that,  accordingly,  and  as  one  of  the 
means  of  attaining  the  grand  object,  the  aid  of  the 
124 


i  l")  CHRISTIAN  INSTRUCTION  TO  CHILDREN. 

Lord's-day  school  should  be  employed  for  our  own 
children,  and  for  the  children  of  others,  and  yet  that 
we  who  are  parents  should  remember,  we  ourselves 
still  have  much  to  perform.  Here  is  ample  scope  for 
the  efforts  of  teachers  and  of  parents.  Here  is  a  great 
and  most  blessed  work  to  be  done,  and  it  may  well 
call  forth  the  unwearied  attention  of  pastors  and 
churches,  and  of  all  that  can  render  assistance.  Mo- 
mentous responsibilities  rest  upon  us  all.  On  every 
side  we  see  the  dear  young  immortals  intrusted  to  our 
care.  Shall  they  be  formed  for  usefulness  and  glory, 
and  bliss  ?  Or  shall  they  be  neglected,  and  ruined  for 
time  and  for  eternity  ?  O  may  we  abound  in  prayer 
to  God  for  them  and  for  ourselves.  Let  thy  work  ap- 
pear unto  thy  servants,  and  thy  glory  unto  their  children, 
and  let  the  beauty  of  the  Lord  our  God  be  upon  us  ;  and 
establish  thou  the  work  of  our  hands  upon  us,  yea,  the 
work  of  our  hands,  establish  thou  it. 

Praying  thus,  brethren,  we  proceed  with  new  cou- 
rage, we  bid  you  God  speed,  and  continue,  as  ever, 
yours  in  faith  and  love. 


APPENDIX. 


The  following  remarks,  from  an  address  by  a  dear  and  highly  esteemed  bro- 
ther and  fellow-laborer,  Professor  Ripley,  of  Newton,  are  so  important  and  so 
intimately  connected  with  the  subject  of  the  preceding  Letter,  that  they  cannot 
fail  of  being  read  with  interest  and  with  profit. 


It  is  the  obvious  dictate  of  revelation,  and  strong 
principles  natural  to  the  human  heart  coincide  with 
this  dictate,  that  parents  should  have  much  to  do  with 
the  religious  instruction  of  their  children.  The  na- 
tural affection  which  a  parent  must  feel  for  his  off- 
spring, and  the  confidence  which  a  child  reposes  on 
the  instructions  of  his  parents,  are  peculiarly  favor- 
able circumstances.  Besides,  who,  like  a  judicious 
parent,  can  seize  the  proper  times,  and  deal  out  in- 
struction in  the  proper  measures  ?  Who  like  him 
can  bear  with  the  peevishness  and  childishness  of  the 
124 


THE  DUTY  OF  GIVING  [12 

little  scholar,  and  can  know  when  to  curb  and  when  to 
excite  ?  With  parental  instruction,  nothing  should 
be  allowed  to  interfere.  But  unless  I  greatly  mistake, 
there  is  danger  that  many  parents  may  feel  themselv«s 
exempted  from  this  duty,  in  consequence  of  the  ad- 
vantages which  the  Sabbath  school  furnishes.  The 
ignorance  and  the  indolence  of  many  parents  may 
shelter  themselves  under  the  wing  of  the  Sabbath 
school ;  and  even  natural  affection  may  plead  for  an 
exemption  from  this  duty,  by  intrusting  the  perform- 
ance of  it  to  those  who  are  supposed  to  be  more  capa- 
ble of  discharging  it. 

Parents  may  also  think  themselves  excused  from 
personally  instructing  their  children,  on  account  of 
the  irregularity  with  which  their  own  instructions 
would  have  to  be  imparted.  By  not  rightly  distribut- 
ing their  time,  or  by  not  rigidly  adhering  to  a  right 
distribution,  they  find  various  things  interfering  with 
each  other,  and  not  unfrequently  some  of  their  duties 
wholly  neglected ;  and  the  long  intervals  which  occur 
are  specially  injurious  to  their  children's  advancement 
in  the  knowledge  of  the  Bible.  By  irregularity  and 
various  sorts  of  mismanagement,  the  waywardness  of 
their  children  increases,  and  the  parents  may  come 
at  length  to  the  settled  belief,  (and  perhaps  in  their 
case,  after  having  spoiled  their  children,  it  may  be 
true,)  that  almost  any  one  can  do  more  good  to  their 
children,  than  they  can  themselves.  But  whatever 
may  be  said  of  the  Sabbath  school  as  furnishing  a 
system  of  correctives  for  children  who  have  been  the 
victims  of  such  mismanagement,  it  is  certain  that 
those  parents  greatly  err,  who  deliberately  neglect 
the  religious  instruction  of  their  children,  at  a  very 
early  period,  in  consequence  of  the  provisions  which 
Sabbath  schools  furnish.  The  truth  is,  these  schools 
are  intended  not  to  supersede,  but  to  assist  domestic 
instruction,  and  nothing  can  be  plainer  than  that  the 
benefits  of  Sabbath  schools  must  be  exceedingly  re- 
stricted, unless  the  scholars  receive  at  home  instruc- 
tion that  may  prepare  them  for  the  school,  and 
instruction  suited  to  deepen  the  impression  which 
the  school  exercises  may  make.  I  fear  also  that  pa- 
124 


13]  CHRISTIAN  INSTRUCTION  TO   CHILDREN. 

rents  who  may  be  willing  to  relieve  themselves  of  re- 
sponsibility by  placing  it  upon  others,  will  directly 
counteract  the  good  which  they  profess  to  desire  for 
their  children  from  the  Sabbath  school,  and  which 
they  flatter  themselves  will  more  readily  be  gained 
from  the  school,  than  from  parental  instruction;  for 
such  a  shrinking  from  responsibility,  or  rather  such  a 
glad  withdrawing  of  themselves  from  it,  will  have  a 
baleful  influence  upon  their  whole  characters,  and  will 
produce  in  numerous  particulars,  a  carelessness  of 
conduct,  and  an  unconcern  respecting  the  example 
they  set  before  their  children. 

The  true  interests  of  the  rising  generation,  then, 
and  no  less  the  true  interests  of  Sabbath  Schools,  re- 
quire that  parents  should  cherish  a  deep  sense  of  their 
personal  responsibility,  and  should  regard  the  Sab- 
bath school  chiefly  as  a  most  valuable  auxiliary  to 
their  own  efforts.  The  altar  of  domestic  devotion 
must  not  be  deserted,  because  we  can  resort  to  the 
public  altar  of  the  sanctuary.  Upon  no  pretence 
must  the  vivifying  heat  of  family  religion  be  chilled. 
The  assiduities  of  parental  care  cannot  safely  be  su- 
perseded by  any  other  anxiety,  by  any  other  dili- 
gence, However  intense,  however  constant.  Let  pa- 
rents, then,  be  continually  reminded,  that  while  divine 
authority  proclaims,  '  Children  obey  your  parents  in 
the  Lord  ;'  the  same  authority  proclaims  with  a  plain- 
ness which  cannot  be  misunderstood,  and  an  urgency 
which  must  never  be  unheeded,  'Ye  fathers  bring  up 
your  children  in  the  nurture  and  admonition  of  the 
Lord.'  Whatever  other  persons  may  do  in  the  train- 
ing up  of  children,  upon  parents  is  laid  an  injunction 
from  the  High  and  Holy  one.  Let  parents  feel  the 
force  of  this  injunction,  and  in  their  endeavors  to  com- 
ply with  it,  let  them  avail  themselves  of  the  advantages 
which  the  Sabbath  school  furnishes;  and  remember 
too,  that  the  increase  of  advantages  for  rightly  train- 
ing their  children,  increases  their  obligations  to 
bring  them  up  in  the  nurture  and  admonition  of  the 
Lord. 

I  have  mentioned  an  error  into  which  parents  may 
124 


THE   DUTY  OF  OWING  [^14 

be  led  j  and  now  let  me  direct  your  thoughts  to  one 
into  which  pastors  may  fall. 

It  has  always  appeared  to  me  of  immense  impor- 
tance that  a  pastor  should  endeavor  to  maintain  a 
very  intimate  and  affectionate  intercourse  with  the 
children  of  his  congregation.  These  constitute  the 
most  interesting,  in  many  respects,  and  the  most  hope- 
ful part  of  his  charge.  If,  at  an  early  period,  he  ac- 
quires their  confidence  and  produces  in  their  minds  a 
conviction  that  he  is  their  friend,  their  affectionate 
well-wisher,  their  willing  and  patient  benefactor,  with 
how  much  profit  may  he  believe  that  in  after-life  they 
will  listen  to  his  instructions  ;  how  slow  will  they  be 
to  abandon  him  for  a  teacher  of  a  different  faith  ; 
with  how  much  confidence  may  he  anticipate  that 
with  many  of  them  he  shall  sit  down  in  the  kingdom 
of  his  Saviour. 

It  is  a  mistake,  I  fear,  that  children  will,  as  a  mat- 
ter of  course,  regard  their  minister  with  affectionate 
reverence  and  confidence.  They  may  indeed  regard 
him  with  distant  respect  and  awe.  Thinking  of  him 
only  in  connection  with  the  services  of  religion,  and 
as  the  individual  who  has  not  unfrequentlv  caused 
their  consciences  to  give  them  pain,  they  may  feel  un- 
easy in  his  presence ;  they  may  endeavor  to  avoid  his 
sight,  and  even  subject  themselves  to  no  little  inconve- 
nience in  order  to  escape  his  observation.  Some  ef- 
fort, then,  is  needed  on  his  part  to  produce  an  attach- 
ment to  his  person.  His  pastoral  visitation  of  fami- 
lies, if  judiciously  conducted,  will  do  somewhat 
towards  gaining  their  affections.  The  esteem  which 
their  parents  manifest  towards  him  will  exert  an  addi- 
tional influence.  But  to  these  let  there  be  added  re- 
gular opportunities  of  meeting  the  children  in  an 
affectionate  and  tender  manner  for  religious  instruc- 
tion and  advice  ;  and  I  cannot  but  think  a  very  desira- 
ble state  of  feeling  will  exist  both  in  the  pastor  and 
in  the  children. 

But,  as  it  is  in  the  case  of  parents,  so  it  is  in  the 
case  of  pastors.  Too  many  of  them  are  not  wholly 
free  from  a  willingness  to  diminish  their  cares,  and  to 
124 


15J  CHRISTIAN  INSTRUCTION  TO   CHILDREN. 

presume  that,  although  in  different  circumstances  it 
would  be  an  indispensable  duty  to  exercise  a  personal 
supervision  over  the  children,  yet,  as  religious  in- 
struction is  so  copiously  imparted  in  the  Sabbath 
school,  the  work  is  accomplished  to  better  effect  than 
it  could  be  by  their  exertions.  It  is  indeed  done  to 
better  effect  by  the  Sabbath  school  arrangements  than 
it  was  done  previously  to  the  existence  of  Sabbath 
schools  ;  but  it  is  not  done  to  so  much  effect  as  it 
would  be,  if  to  the  weekly  efforts  of  the  school  teach- 
er, were  added  the  monthly  attentions  of  the  pastor. 
Nor  can  it  be  justly  said  in  excuse  for  this  neglect 
on  the  part  of  pastors,  that  the  arrangements  for  Bible 
class  instruction  furnish  sufficient  opportunities  for 
bringing  the  pastor  into  intimate  connection  with  the 
youthful  part  of  his  society.  Of  the  value  of  Bible 
class  instruction,  and  of  its  happily  supplying  a  void 
that  had  existed  for  ages,  I  am  very  sensible.  But 
it  is  not  enough  that  the  pastor  form  an  intimate  ac- 
quaintance with  the  young,  and  exert  his  influence 
over  them  in  the  form  of  a  Bible  class.  For  a  large 
number,  though  at  an  early  period  connected  with  the 
Sabbath  school,  do  not  become  members  of  a  Bible 
class.  Especially  is  this  true  respecting  lads  who 
sooner  leave  the  paternal  roof,  and  are  exposed  to 
more  powerful  temptations  than  their  sisters,  and  who, 
moreover,  frequently  at  an  unsuitable  age,  are  re- 
moved to  a  distance  from  parents,  and  placed  in  cir- 
cumstances almostentirely  new.  How  desirable,  then, 
that  the  assiduous  care  of  pastors  should  be  extended 
towards  them  at  that  which  may  well  be  called  the 
forming  period  of  their  lives.  Again,  how  often  does 
the  bloom  of  childhood  yield  to  the  paleness  of  death  ! 
The  little  immortal  comes  forth  as  a  flower,  and  is 
cut  down.  Would  it  not  be  a  pleasant  reflection  to 
the  pastor,  as  he  is  consoling  the  afflicted  parents,  as 
he  looks  upon  the  coffin  which  contains  the  desire  of 
their  eyes,  would  it  not  be  a  pleasant  reflection,  that 
that  child  knew  him,  and  loved  him,  and  confided  in 
him  ;  that  that  child  he  had  often  met  in  company 
with  others,  for  purposes  of  the  highest  import ;  that 
124 


CHRISTIAN  INSTRUCTION  TO  CHILDREN.  £l6 

for  the  salvation  of  that  child  he  had  often  felt  earnest 
desires,  and  poured  forth  fervent  prayers  ? 

I  would  affectionately  suggest  it  for  your  considera- 
tion, whether  pastors  ought  not  occasionally,  and  with- 
out long  intervals,  to  be  present  in  the  Sabbath  school, 
and  to  show  the  interest  which  they  feel  in  the  instruc- 
tion of  the  young;  and  whether, besides  this  occasional 
attendance,  they  ought  not  to  appoint  stated  times 
for  meeting  the  children,  either  in  order  to  review 
the  Sabbath  school  lessons,  or  to  impart  different, 
though  kindred  instruction. 


For  a  most  judicious  and  instructive  view  of  va- 
rious particulars  that  call  for  the  parent's  attention, 
see  Letters  on  Christian  Education  ;  by  a  Mother. 
They  constitute  a  Tract,  (Number  73,)  of  the  series 
published  by  the  Baptist  General  Tract  Society. 


124 


THE   CHRISTIAN'S    STEWARDSHIP. 


Two  facts  are  observable,  in  the  walks  of  life, 
wnich  strikingly  correspond  to  declarations  in  the 
Bible,  concerning  two  descriptions  of  character.  The 
first  is,  that  those,  whether  rich  or  poor,  who  have  a 
conscientious  respect  to  the  temporal  and  spiritual 
necessities  of  their  fellow-men,  and  to  the  will  of  their 
Creator  in  the  use  and  disposal  of  their  possessions, 
have  the  purest  and  most  lively  enjoyment  of  the  bless- 
ings of  this  life ;  and  drink  most  abundantly  of  the 
pure  stream  of  consolation  which  flows  from  the  throne 
of  God.  The  scripture  that  corresponds  with  this 
fact  is,  "  The  liberal  soul  shall  be  made  fat :  and  he 
that  watereth  shall  be  watered  also  himself." 

He,  on  the  contrary,  whether  unregenerate  or  chris- 
tian, who,  turning  his  attention  from  the  Divine  will> 
determines  the  manner  of  using  and  disposing  of  his 
property  by  his  own  desires  and  partialities,  and 
consigns  to  the  control  of  his  pride  and  ambition  that 
portion  which  humility  and  confidence  in  God  would 
relinquish  to  the  relief  of  the  needy ;  knows  least  of 
the  enjoyments  which  flow  from  earth  or  heaven. — 
And  this  fact  corresponds  with  the  declaration, "There 
is  that  withholdeth  more  than  is  meet;  but  it  tendeth 
to  poverty." 

The  first  character  is  that  most  frequently  witnessed, 
when  the  powers  of  the  soul  are  first  rectified  by  the 
renewing  of  the  Holy  Spirit : — when  the  heart  is  first 
elevated  to  "prove  what  is  that  good,  and  acceptable, 
and  perfect  will  of  God."  The  latter  is  an  instance 
of  degeneracy,  produced  by  the  maxims  of  a  world 
which,  amid  all  the  demonstrations  of  an  overruling 
providence  that  surround  us,  knows  not  God.  The 
former  receives  the  blessings  of  Heaven  as  a  gift  j 
aud    enjoys    them    with    all    the  zest  which   a   lively 

108 


3"]  THE    CHRISTIAN'S    STEWARDSHIP. 

gratitude  can  impart :  while  the  latter  receives  them 
as  a  matter  of  couise,  and  a  matter  of  right,  and  dis- 
covers not,  or  heeds  not,  the  kind  hand  which  bestows 
them.  How  greatly  is  it  to  be  deplored  that  the  last 
description  of  character  is  so  prevalent  as  it  is,  among 
those  who  have  been  redeemed,  not  with  silver  and 
gold,  but  with  the  precious  blood  of  Christ !  For, 
what  might  not  the  energies  of  the  Christian  host 
effect,  with  the  promised  blessing  of  God,  were  but 
those  energies  all  aroused  and  properly  directed! 

This  degeneracy  is  a  consequence  of  inattention 
to  the  origin  of  our  mercies,  and  forgetfulness  of 
our  absolale  dependence  on  God,  even  for  the  most 
ordinary  and  constant  streams  of  prosperity  with 
which  our  lives  are  refreshed. 

There  is  a  fondness  in  the  heart  for  whatsoever 
presents  itself  in  the  shape  of  an  antidote  to  the  ills  of 
life,  and  as  a  means  of  promoting  our  happiness ;  and 
consequently  a  proneness  to  suffer  the  attention  to  be 
engrossed  with  the  gift,  while  the  Giver,  because  un- 
seen, is  forgotten.  Hence  it  comes  to  pass,  that  we 
look  on  what  we  possess  as  our  own:  to  be  held  by  us, 
our  heirs,  and  assigns,  forever ;  in  fee  simple  of  man, 
and  quit  claim  of  God  :  and  whenever  the  idea  of  ob- 
ligation is  brought  before  the  mind,  we  are  apt  to  askr 
as  if  neither  man  nor  God  had  a  right  to  negative  the 
question:  "Is  it  not  lawful  for  me  to  do  what  I  will 
with  mine  own  ? — to  save  or  destroy ;  to  give  or  with- 
hold?" From  this  source  has  arisen  a  ruinous  mistake 
in  the  calculations  of  many,  concerning  the  extent  of 
our  accountability.  While  it  is  admitted  that  we  must 
give  an  account  of  the  deeds  done  in  the  body,  accord- 
ing to  their  moral  character  ;  it  is  forgotten  that  this 
accountability  is,  in  any  manner,  regulated  by  the  cir- 
cumstances of  temporal  blessings  in  which  the  provi* 
dence  of  God  has  placed  us  :  that  we  are  stewards  of 
his  goods,  and  have  to  give  an  account  of  our  stew- 
ardship. Hence,  while  the  rightful  claim  of  Heaven 
to  that  obedience,  the  capacity  of  rendering  which  lies 
equally  in  the  breasts  of  all,  is  admitted;  the  relinquish- 
ment of  any  portion  of  property  for  the  promotion  of 
the  cause  of  truth,  or  for  the  relief  of  distress,  is  con- 

108 


THE    CHRISTIAN  S    STEWARDSHIP.  [4 

siclered  as  a  free  gift,  which  entitles  the  giver  not  only 
to  the  gratitude  of  the  object  aided,  but  to  a  score  of 
credit  in  the  book  of  his  account  with  God. 

Now  this  is  an  error  which  loudly  demands  correc- 
tion: inasmuch  as,  in  some,  it  is  to  be  feared  that  it  is 
the  ground  of  a  false  confidence  of  their  acceptance 
with  God,  by  the  preponderance  of  their  charities 
against  their  transgressions:  while  in  multitudes  of 
those  who  have  fled  for  refuge  to  abetter  hope,  it  sub- 
jects the  heart  to  the  pride  of  life,  and  consequently  of- 
ten shuts  the  hand,  while  the  voice  of  duty,  which  bids 
bestow,  is  unheard.  The  most  effectual  method  to 
correct  these  evils  is,  to  consider  attentively  and 
habitually, 

The  character  we  sustain: 

The  source  of  our  prosperity: 

The  nature  of  our  tenure;  and, 

The  responsibilities  with  which  it  is  connected. 

In  contemplating  our  character,  we  should  remem- 
ber that  we  are  but  men:  the  wealthiest,  the  proudest, 
the  mightiest  of  us,  is  but  a  man:  a  creature  who,  but 
yesterday,  embarked  on  the  sea  of  life  with  nothing 
but  ignorance  and  helplessness;  a  common  adventurer, 
among  Jthe  thousands  of  his  kind,  amid  the  perils  and 
uncertainties  of  the  winds  and  the  waves:  and  who, 
even  in  the  day  of  his  greatest  strength  and  loftiest 
pride,  can  neither  persuade  nor  terrify  the  minister  of 
disease,  nor  resist  the  demands  of  death,  nor  beguile 
the  worm  of  his  prey.  In  all  his  glory,  he  is  but  dust 
and  to  the  dust  he  must  return. 

Now  if  we  brought  nothing  into  the  world,  it  be- 
hooves us  to  consider  how  we  came  into  possession  of 
that  which  he  have.  Under  the  influence  of  the  error 
of  which  we  have  spoken,  the  Farmer  will  tell  us  that 
he  has  arisen  to  a  comfortable  independence  by  his  own 
industry, — "by  the  sweat  of  his  brow:"  and,  that  the 
hard  earned  products  of  his  labour  he  knows  how  to 
value,  and  he  knows  how  to  keep.  But  we  would  ask, 
of  what  avail  is  all  his  labour?    Does  it  dissolve  the 

108 


5]  THE    CHRISTIAN'S    STEWARDSHIP. 

snows  of  winter,  and  break  the  chains  in  which  the 
earth  is  held?  Does  it  move  forward  the  revolutions  of 
the  seasons  from  winter  to  seed-time,  and  from  seed- 
time to  harvest?  Does  it  raise  the  vapours  from  the 
earth  and  ocean,  and  mould  them  into  clouds?  Does  it 
bring  down  the  rain,  "the former  and  the  latter  rain?" 
Does  it  cause  the  sun  to  warm  the  bosom  of  the  ground 
into  which  he  casts  his  seed?  Then  why  does  he  ever 
labour  for  nought,  or  spend  his  strength  in  vain? 

We  suppose  it  was  while  he  was  asleep  that  the 
blasting  and  mildew  destroyed  his  hopes:  and  because 
he  was  ignorant  of  the  mischief,  that  the  fly  took  the 
blossom,  and  the  worm,  the  root.  Oh,  no!  He  who 
gave  light  and  joy  to  the  land  of  Goshen,  and  dark- 
ness and  pestilence  and  death  to  Egypt;  HE  it  is  who 
rolls  on  the  seasons:  who  commands  the  wintry  blast 
from  his  northern  stores,  or  gives  the  glowing  breath 
of  summer  skies. 

At  his  command  the  morning  ray 
Smiles  on  the  earth  and  leads  the  day; 
He  guides  the  sun's  declining  wheels 
Over  the  tops  of  western  hills. 

Seasons  and  times  obey  His  voice: — 
The  evening  and  the  morn  rejoice 
To  see  the  earth  made  soft  with  show'rs, 
Laden  with  fruit,  and  dressed  in  flow'rs. 

The  Merchant,  whose  warehouses  are  filled  with 
goods,  is  apt  to  feel  no  less  freedom  from  obligation 
than  the  yeoman;  and  when  interrogated,  whence  he 
received  them,  will  be  likely  to  tell  us  that  he  purchased 
them;  that  he  imported  them.  But  who,  we  would 
ask,  prospered  your  industry  with  the  means?  Who 
gave  to  your  canvass  the  favouring  wind  which  wafted 
them  to  you:  and,  why  did  not  He  who  blessed  you 
with  gentle  gales,  meet  you  with  impoverishing  whirl- 
winds and  devouring  tempests? 

The  prosperity  of  the  Mechanic,  is  the  result  of  the 
industrious  exercise  of  his  muscular  powers  and  of  his 
skill.  But  we  would  ask  him  whence  came  these  pow- 
ers, and  whence  this  skill?  That  they  are  not  among 
the   inseparable   endowments  of   humanity  you  may 

108 


THE    CHRISTIAN'S     STEWARDSHIP.  [6 

learn  by  a  visit  to  the  abode  of  the  idiot ;  the  cell  of 
the  lunatic  ;  and  the  couch,  where  the  victims  of  agues, 
consumptions,  and  fevers  lie  agonizing  and  helpless. 

The  Physician  advances  in  reputation,  and  in  the 
confidence  of  the  community,  and  consequently  in 
wealth,  by  the  happy  exercise  of  his  professional  skill. 
But  whence  hath  this  man  this  wisdom?  Omitting  to 
say  any  thing  of  his  accomplishments  in  the  theory  of 
physic,  which,  amid  the  ten  thousand  diversified  forms 
and  shades  of  character  that  disease  assumes,  is,  of 
itself,  of  so  little  avail;  how  came  he  into  the  posses- 
sion of  that  quick  and  nice  discernment,  by  which  he 
so  successfully  detects  the  lurking  foe  in  the  machinery 
of  the  human  frame;  ascertains  his  direction  and  his 
power;  and  by  which  he  is  enabled  to  apply  the  appro- 
priate and  timely  remedy,  to  stay  the  work  of  destruc- 
tion, and  to  repair  the  injury  sustained? 

The  Counsellor  and  the  Statesman  are  crowned 
with  honour;  and  with  a  meet  reward  for  their  suc- 
cessful support  of  the  rights  and  the  interests  with 
which  they  have  been  entrusted.  But,  from  whom  did 
they  receive  that  retentiveness  of  memory  which 
secures  the  fund  of  knowledge  they  have  laboured  for 
years  to  obtain?  Who  gave  them  that  vigorous  com- 
prehension; that  rapidity  of  conception;  that  liveliness 
of  feeling;  that  promptitude;  that  grace;  that  force 
of  communication;  which  at  once  enlighten  the  under- 
standing, control  the  judgment,  and  captivate  the  heart? 
— All,  all  is  the  boon  of  Heaven:  the  Farmer,  the  Mer- 
chant, the  Mechanic,  the  Physician,  the  Counsellor,  the 
Statesman,  all  are  endowed  with  whatsoever  of  pros- 
perity, of  favour  they  possess,  by  the  "Father  of  lights 
from  whom  cometh  down  every  good  and  every  per- 
fect gift." 

It  being  then  conceded,  that  for  whatever  of  worldly 
blessings  we  possess,  we  are  indebted  to  the  bounty  of 
God;  let  us  consider, 

The  nature  of  the  tenure  by  which  we  hold  them. 

Nothing  can  be  more  certain  than  this;  that  if  we 
hold  any  thing  by  absolute  right,  it  would  be  absolutely 
jvronp-  for  ,'tny  man  to  wrest  it  from  us.     It  is  equally 

108 


7~\  THE    CHRISTIAN'S    STEWARDSHIP. 

certain,  that  if  we  hold  our  possessions  by  a  light  as 
perfect  with  respect  to  God,  as  we  do  with  respect  to 
man,  Jehovah  himself  has  no  right  to  take  them  from 
us  without  our  consent.  If  he  does  therefore  take 
them,  either  the  God  of  justice  has  became  unjust;  or, 
our  right  is,  by  our  very  adversities,  proved  imperfect. 

But  it  is  certain  that  riches  do  take  to  themselves 
wings  and  fly  away:  that  the  conflagration  sometimes 
wraps  them  in  ruin,  and  consigns  their  owners  to 
wretchedness  and  sorrow.  It  is  certain  that  the  tem- 
pests and  the  floods,  sometimes  do  sweep  our  floating 
treasures  to  "the  dark  unfathomed  caves  of  ocean." 
It  is  certain  that  the  scorching  sun  consumes  the  hus- 
bandman's hope;  and  that  after  all  his  labours  of  sow- 
ing and  planting,  and  his  watchful  care — after  he  has 
done  his  utmost,  the  seed  is  sometimes  "  rotten  under 
the  clod;  the  garners  are  laid  desolate;  the  barns  are 
broken  down,  for  the  corn  is  withered;  and  the  beasts 
groan,  and  the  herds  of  cattle  are  perplexed,  because 
they  have  no  pasture:  and  the  flocks  of  sheep  are  made 
desolate  and  the  beasts  of  the  field  cry  unto  God,  for 
the  rivers  of  waters  are  dried  up,  and  the  fire  hath  de- 
voured the  pastures  of  the  wilderness." 

It  is  certain  that  the  insect  tribes  of  the  air,  in  alli- 
ance with  the  creeping  inhabitants  of  the  ground,  which 
the  God  of  judgment  calls  his  great  army,  do  march 
forth  in  dark  and  fearful  array;  and  "  that  which  the 
palmer-worm  hath  left,  hath  the  locust  eaten;  and  that 
which  the  locust  hath  left,  hath  the  canker-worm  eaten; 
and  that  which  the  canker-worm  hath  left,  hath  the 
caterpillar  eaten."  Yet  the  God  of  judgment — the 
God  of  the  winds  and  of  the  waves,  the  fire  and  the 
tempest, — the  leader  of  this  desolating  and  irresisti- 
ble army,  is  a  "  God  of  truth,  without  iniquity;  just 
and  right  is  he."  And  we  have  as  little  right  to 
question  his  doings,  as  power  to  stay  his  hand:  and,  in 
the  midst  of  all,  we  are  bound  to  cherish  the  sentiment 
and  the  temper  of  a  sufferer  of  ancient  time:  "the 
Lord  gave  and  the  Lord  hath  taken  away,  blessed  be 
the  name  of  the  Lord." 

Brethren,  examine  the  character,  and  the  sufferings, 
of  the  man  whose  words  we  have  just  quoted;  and  you 

108 


THE    CHRISTIAN'S    STEWARDSHIP.  [8 

will  learn  that  we  are  tenants  at  will.  Now,  that 
we  are  amenable  to  God  for  the  use  we  make  of  his 
bounties,  is  a  reasonable  and  necessary  consequence 
of  the  tenure  by  which  we  hold  them.  The  truth  is, 
they  are,  strictly  speaking,  His:  and  are  committed  to 
our  trust,  to  be  used  and  disposed  of,  by  us,  in  accord- 
ance with  his  revealed  will. 

That  they  are  not  bestowed  to  be  employed  as  our 
own  predilections  and  our  often  erroneous  judgments 
of  our  interests  shall  prompt,  is  evident. 

The  very  idea  of  prosperity  is  connected  with  the 
promotion  of  happiness:  and  as  all  real  prosperity 
comes  from  God,  the  bestowment  of  wealth,  which  pre- 
serves from  many  of  the  ills  incident  to  life,  and  which 
ministers  to  our  innocent  enjoyments,  is  a  clear  indi- 
cation of  his  benevolence,  and  of  his  design  in  giving 
them  for  our  use. 

No  one  can  doubt  that  the  Almighty  clothes  the 
earth  with  verdure,  and  covers  the  fields  with  waving 
plenty,  for  the  promotion  of  the  happiness  of  his  crea- 
tures. 

But  the  good  which  the  husbandman  possesses  is 
only  a  single  variety  of  that  wealth,  all  the  varieties 
of  which  spring  from  the  same  source,  and  are  all  im- 
parted for  the  same  end. 

He  who  is  prospered  with  more  than  is  requisite 
for  the  attainment  of  his  own  happiness,  has  received 
the  surplus  for  the  same  general  end  for  which  the  rest 
was  given:  he  is  therefore  entrusted  with  the  means 
of  happiness  to  others.  Consequently,  he  is  not  at 
liberty  to  cast  it  into  the  fire,  to  bury  it  in  the  earth, 
or  to  merge  it  in  the  flood:  nor,  least  of  all,  is  he  at 
liberty  to  make  it  subservient  to  the  violation  of  the 
laws  of  God  the  giver,  in  licentious  prodigality. 

Perhaps  there  is  no  disposition  more  prevalent  among 
those  who  are  under  the  influence  of  moral  principles 
at  all,  than  that  which  prompts  them  to  accumulate 
wrealth  for  their  posterity.  Now,  if  this  disposition,  to 
the  extent  to  which  it  is  generally  indulged,  received 
the  Divine  approbation;  the  indulgence  of  it  would 
tend  to  the  promotion  of  Jutppiness — the  happiness  of  the 
parents,  as  following  out  the  direction  of  God's  plea- 

108 


9]  THE    CHRISTIAN  S    STEWARDSHIP. 

lure:  and  the  happiness  of  the  children,  as  coming  \w 
the  possession  of  an  unperverted  trust. 

But,  that  you  may  judge  whether  this  object  is  at- 
tained by  the  spirit  of  accumulation  which  is  abroad 
in  society,  we  would  have  you  take  a  tour  of  minute 
and  careful  observation  through  the  different  walks  of 
life.  Go,  read  the  histories  of  families  from  the  father 
to  the  son;  and  the  history  of  the  son  from  infancy  to 
manhood.  Trace  the  effects  which  meet  your  daily 
notice,  up  to  their  legitimate,  but  frequently,  not  ob- 
vious causes.  Consider,  on  the  one  hand,  the  condi- 
tion and  the  real  enjoyments  of  those  who,  possessing 
a  competency,  exchange  the  redundance  of  their  in- 
come, for  the  pleasure  of  doing  good;  either  in  the 
way  of  enlightening  the  ignorant,  or  in  reclaiming  the 
vicious,  or  in  feeding  the  hungry,  or  in  clothing  the 
naked  and  succouring  the  distressed.  Observe  their 
early  and  well-formed  habits  of  activity,  which  are  so 
conducive  to  health — the  basis  of  all  sublunary  enjoy- 
ment. Witness  the  flow  of  their  spirits;  and  their  con- 
tentment, which  remains  undisturbed  amid  all  the 
enticements  of  the  influence  and  honors  of  fortune, 
Mark  well  the  sound  constitutions  and  the  industrious 
habits  of  their  rising  posterity;  who  expect,  from  their 
parents,  no  more  than  a  frugal  beginning  in  life,  de- 
pending for  their  subsequent  prosperity,  on  the  faithful 
practice  of  those  lessons  of  industry  and  virtue,  with 
which  their  tender  minds  were  imbued  by  parental 
piety. 

Consider,  we  say,  and  compare  this  course  of  pro- 
cedure and  its  attendant  blessings,  with  that  in  which 
the  cumbrous  accumulation  of  wealth,  and  the  aggran- 
dizement of  family  by  the  privileges  of  fortune,  are  the 
objects  of  supreme  regard:  where  the  avarice  of  gain 
steels  the  heart  against  the  voice  of  imploring  woe,  and 
locks  up  from  its  own  enjoyment,  the  abundance  al- 
ready possessed: — where  luxury  pours  its  poisons  into 
the  cup  pf  infancy,  and  is  the  companion  of  the  nursery 
and  the  physician  of  childhood:  where  youth,  unac- 
quainted with  the  checks  of  that  happy  medium  which 
is  independence  to  virtue,  but  poverty  to  vice,  is  ac- 
customed to  every  gratification  which  wealth  abused 

108 


THE    CHRISTIANAS    STEWARDSHIP.  [_10 

can  bring:  and,  Oh!  would  to  God  ten  thousand  mel- 
ancholy examples  did  not  compel  us  to  proceed — 
where  deliverance  from  all  concern  about  a  livelihood, 
lifts  the  youthful  mind  above  all  feeling  of  dependence 
on  man  or  God;  raises  the  floodgate  of  every  passion, 
and  turns  the  whole  mind  and  soul  adrift  in  a  sea  of  li- 
centious pleasure,  ending  in  poverty  and  pain,  a  con- 
stitution shattered  and  broken,   and  a  soul  in  despair. 

Compare  the  two  descriptions,  and  we  think  it  will 
be  no  difficult  matter  for  a  common  discernment 
to  determine  in  favour  of  which  system  of  procedure 
the  balance  of  substantial  enjoyment  turns.  On  that 
side  rests  the  approbation  of  God,  for  it  is  that  which 
accomplishes  the  end  for  which  his  bounties  are  con- 
ferred. And  on  the  other  falls  his  frown,  for  his  goods 
have  been  perverted  to  forbidden  purposes. 

In  the  very  miseries,  therefore,  consequent  upon 
*uch  a  perversion,  or,  if  you  will,  in  the  very  constitu- 
tion of  nature,  by  which  the  blessings  of  Jehovah  are, 
in  their  abuse,  transformed  into  curses,  we  recognise 
both  his  right  and  his  intention  to  call  us  to  account 
for  the  manner  in  which  we  have  used  them. 

It  being  then  established,  that  we  have  received  from 
him  every  good  we  possess,  that  so  far  from  his  relin- 
quishing his  right  in  the  bounty,  he  has  made  us  ac- 
countable for  the  use  and  disposal  of  the  whole,  and  that 
the  bestowment  confers  not  only  obligations  of  grati- 
tude but  of  service;  the  question  becomes,  to  every 
honest  steward  of  the  Creator's  bounties,  a  matter  of 
deeply  interesting  inquiry: — How  much  do  1  owe  to  my 
Lord?  For,  on  whatever  objects  I  expend  that  which 
he  has  entrusted  to  me,  and  whatever  responsibilities 
these  favours  may  impose  on  them;  still  I  have  to  ac- 
count to  God  for  all  I  have  received  at  his  hand.  A  por- 
tion of  what  he  has  given  me  is  undoubtedly  to  be  "  oc- 
cupied" for  the  promotion  of  my  own  happiness,  and 
the  happiness  of  those  whom  he  has  entrusted  to  my 
care:  but  what  proportion  is  best  calculated  for  the 
attainment  of  this  end,  and  what  he  has  required  to  be 
expended  for  Him: — are  questions  which  demand  my 
most  impartial  and  prayerful  investigation. 

Yesi  they  are  questions  the  importance  of  which  is 

108 


11]  THE    CHRISTIAN'S    SIJEWARDSHIP. 

magnified  by  all  the  pleasure  of  doing  good,  and  by  all  the 

Ceace  of  a  conscience  void  of  offence  towards  Godj  and 
y  all  the  terrors  of  being  weighed  in  the  balance  of 
his  justice  and  found  wanting: — questions,  Brethren, 
which,  thankfully  remembering  how  great  the  dispari- 
ty between  what  you  receive  at  his  hand,  and  what,  as 
imperfect  and  sinful,  you  merit,  you  must  determine 
by  the  light  which  the  Bible  throws  on  your  respon- 
sibilities, and  which  the  records  of  providence  shed  on 
the  designs  of  your  Benefactor  in  the  dispensations  of 
his  gifts. 

And  having  ascertained  the  extent  of  your  obliga- 
tions, suffer  yourselves  to  be  induced  to  the  dis- 
charge of  them.  Oh,  by  all  the  considerations  of 
gratitude,  by  all  the  motives  of  self-enjoyment,  and 
by  all  the  impulses  of  self-interest  as  well  as  of  duty, 
suffer  yourselves  to  be  stimulated  to  a  prompt  dis- 
charge of  those  obligations,  in  promoting  the  tempo- 
ral and  spiritual  welfare  of  your  fellow-men. 

We  say,  of  self-enjoyment,  because  that  undue  anxi- 
ety for  accumulation,  which  resists  the  demands  of 
Charity  and  Religion,  is  destructive  of  the  finest  feel- 
ings, and  the  richest  bliss  of  the  soul:  and  if  it  does 
not  deliver  it  to  the  lashes  of  conscience,  it  renders  it 
an  utter  stranger  to  that  pure  and  godlike  pleasure 
which  springs  from  doing  good.  And  we  have  said, 
of  self-interest,  because  the  Christian  who  is  growing 
rich,  by  withholding  what  the  Lord  demands,  is  ab- 
solutely growing  poor,  by  confining  the  enjoyment  of 
his  wealth,  to  the  short  portion  of  his  existence  which 
he  passes  on  earth:  while  it  is  in  his  power  to  export 
his  possessions  to  the  shores  of  eternity.  Yes,  Bre- 
thren, there  is  such  a  thing  as  almost  literally  laying 
up  our  treasures  in  heaven.  "  I  say  unto  you,  make  to 
yourselves  friends  of  the  mammon  of  unrighteousness, 
that  when  ye  fail,  they  may  receive  you  into  everlast- 
ing habitations." — I  say  unto  you  secure  the  friend- 
ship and  gratitude  of  those  who  are  poor  in  this  world 
but  rich  in  faith,  by  contributing  from  that  which  so 
many  hoard  and  worship,  to  the  relief  of  their  tempo- 
ral, and  spiritual  necessities:  that  when  ye  die,  those 
whom  you   have  blessed,   and   who  have  gone  before 

108 


THE    CHRISTIAN'S    STEWARDSHIP.  [12 

you  may  hail  you  with  grateful  joy,  and  bid  you  wel- 
come to  the  mansions  of  everlasting  rest.  Here  then, 
the  bliss  of  the  world  above  will  be  affected  in  a  most 
interesting  point  by  your  works  of  charity  below;  and 
the  pleasures  which  burn  in  the  beneficent  bosom  on 
earth  are   to  be  re-kindled  in  the  world  to  come. 

But  above  all  things  else,  Brethren,  be  incited  to  a  dil- 
igent and  faithful  discharge  of  the  duties  of  your  stew- 
ardship, by  the  consideration  of  that  greatest  gift  to 
you,  which  Heaven  ever  gave  to  man.  Consider  that 
"he  who  was  rich,  for  your  sakes,  became  poor,  that 
you  through  his  poverty,  might  be  made  rich:"  rich 
in  everlasting  habitations;  rich  in  spotless  robes  of 
righteousness;  rich  in  unfading  diadems  of  glory;  rich 
in  a  right  to  the  tree  of  life,  and  the  crystal  wraters 
that  flow  from  the  throne  of  God. 

And  in  anticipation  of  your  robe  and  crown,  your 
habitation  and  rest,  in  that  land  where  neither  moth 
nor  rust  doth  corrupt,  and  where  thieves  do  not  break 
through  nor  steal,  where  the  flames  cannot  devour,  nor 
nor  the  hand  of  time  deface,  rise  to  your  duty:  and 
what  your  hand  fmdeth  to  do,  do  it  with  your  might. 

The  cause  of  suffering  humanity  entreats  your  aid. 
Remember  the  poor  whom  ye  have  always  with  you; 
and  to  whom,  whensoever  ye  will,  ye  may  do  good. 
Whensoever  ye  will,  ye  may  deliver  the  fatherless,  and 
him  that  hath  none  to  help  him:  whensoever  ye  will, 
ye  may  cause  the  widow's  heart  to  sing  for  joy,  and 
the  blessing  of  him  that  is  ready  to  perish  to  come 
upon  yourselves. 

The  period  has  been  foretold  when  the  kingdoms  of 
this  world  shall  become  the  kingdoms  of  our  Lord  and 
of  his  Christ.  That  period  is  at  hand:  and  most  anima- 
ting must  the  reflection  be  to  every  friend  of  God.  But 
it  must  not  be  forgotten,  that  it  is  through  the  instru- 
mentality of  the  saints,  that  the  Redeemer  is  to  diffuse 
the  knowledge  of  his  grace  among  the  nations,  and  bring 
the  world  into  subjection,  under  the  reign  of  his  love. 
The  age  and  circumstances  then,  in  which  we  live,  call 
for  pre-eminent  Christian  activity,  and  a  consecration 
of  heart  and  life,  of  talents  and  wealth  to  Him,  whose 
we  are,  and  whom  we  serve. 

JOS 


^H 


*   ./>• 


